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THE 



SACRED B00K5 

OP THE 

HINDUS 

TRANSLATED BY 

VARIOUS SANSKRIT SCHOLARS. 

EDITED BY 

Major B. 0, Basil, I. M. S. (Retired ) 
VOLUME XXVI. 

SRIMAD DEVI BHAGAVATAM. 

PART II. 

TRANSLATED RY 

SWAMl VIJNANANAl 

PUBLISHED BY 

Sudhindra Nath Vatu, at tbe Panini Office, 
Bahadurgaoj, Allahabad, 




MMfer's Olflc*: THE PANINI OFFICE, Bahadur«anj, , AlUhobad. 

1890. 



FOREWORD. 

This part is mainly devoted to the deeds and stotras of the Devi in 
Her various manifestations of Durg.1, Kali, Bhavaui, vie. The Devi 
Bhftgavatam inculcates the worship of iSakti and as such it is hold i u 
great esteem by the £aktas to whom the present work will he found verv 
agreeable and useful, especially l,u (hose who are imneimaintrd with 
Sanskrit. 

THE Tit INULA TON. 





CONTENTS. 








THE FIFTH BOOK. 










Pages. 


Chafteu 


I. — On the Superiority of Rudra over Visnu ... 


353- 


-356 


Jt 


11 — On the Birth of the Danava Mahiga 


357- 


-359 


»l 


III — On the Daitya armios getting ready 


360- 


-362 


>» 


IV— On the war counsels given by In<1ra 


363- 


-366 


)) 


V — On the defeat of the Danava forces of Mahiga 


366- 


-369 


J) 


VI — On the Deva Danava fight 


369- 


-372 


ff 


VII— On the going of the Devas to Kaililsa ... 


372— 


-37* 




VIII — On the description of the origin and the 








Form uf the Devi 


'i76- 


-381 




IX — On the worship by the gods to the Devi ... 


381- 


-385 




X — On the messenger's news to Mahi?a 


385- 


-389 




XI— On Tamras fighting with the Dovi 


389- 


-393 




XII— On the cabinet held by Mihiaa 


393- 


-397 


)f 


XIII— On the killing of Vaskala and Durmukha 


397- 


-400 




XIV — On the killing of Tamra and Chikfura ... 


400- 


-403 




XV— On the slaying of Vidalaksa and Asiloma... 


403- 


-406 




XVI — On the conversation between the Devi and 








Mahisa 


406- 


-410 




XVII— On Mandodari's accounts ... 


410- 


-413 


)) 


XVIII— On the killing of Mahisa ... 


414- 


-417 




XIX— On the hymns to the Devi ... 


418- 


-422 


'> 


XX— On the peace of the world 


422- 


-425 




XXI— On the conquest of the Heavens by Kumbha 








and Nis'umbha 


425- 


-428 




XXII— On praising the Devi 


429- 


-433 




XXIII— On the prowess of Kaus'iki 


433- 


-437 




XXIV— On Dhumralochana 


437- 


-440 




XXV— On Dhumralochana killed ... 


440- 


-444 




XXVI— On Chanda Munda killod ... 


444- 


-447 




XXVII- On the fight of Raktabija 


447- 


-451 


» 


XXVIII— On the Devi's fighting ... 


451- 


-454 




XXIX -On the killing of Raktabija ... 


454- 


-457 


» 


XXX— On the killing of Nis'umbha 


45C 


-461 


» 


XXXI— On the death of S' umbha . . . 


461- 


-485 


)> 


XXXII On the king Suratha's going to the forest 465- 


-469 


>> 


XXX11I— On the greatness* of the Devi 


469- 


-473 




XXXIV— On the worship of the Devi 


473- 


-477 


u 
l> 


XXXV— On the King Suratha's gatting tho 






boons and on tho Vaie'ya Samfldhi ... 


477- 


-480 



( 2 ) 



THE SIXTH BOOK. 

Pag 

Chaptib. I— On Tris'ira's austerities ... ... 481— 

i, II — On the birth of Vritr&sura ... ... 484— 

„ III— On the Deva defeat and on Vritra's tapaeyft 487— 

„ IV On the defeat of the Uevas by Vrita ... 491— 

„ V — On praising the Devi... ... ... 495- 

„ VI— On Vritrasura slain ... ... 499- 

„ VII— On Indra's disguise in the Manas Lake ... 503- 

„ VIII— On ^achi's praising the Devi ... 507- 

„ IX — On Indra's getting the fruits of B rah am a - 

batya and on the downfall of the king Nahusa 511- 

„ X— On the phase of Karma ... ... 515- 

„ Xl-On the Dharnia ... ... ... 518- 

„ XII— On the war between Adi and Baka ... 522- 

„ Xlll-On the above fight ... ... 526 

„ XIV— On the birth of Vas'istha from MitrA. Varuna 530 
„ XV — On Nimi's getting another body and on the 

Haihayas ... ... ... 534 

„ XVI— On the Haihaya and the Bhargavas ... 538 

„ ' XVII— On the continuance of Bljrigu's family ... 541 

„ XVIII -On the origin of the Haihayas ... 54C 

^„ XIX — On the Haihayas born of a mare ... 54S 

„ XX — On the son born of mare by Hari ... 553 

„ XXI— On the installation of Ekavira ... 55( 

XXII- On Healing away Ekavali ... 56( 

„ XXIII— On the war between Haihaya and 

KAlaketu ... ... 56 

„ XXIV-On Vik?epa Sakti ... ... 5(1 

„ XXV— On the cause of Moha ol Vyasa ... 57 

XXVI— On Narada's Moha ... ... 57 

„ XXVII— Cn Narada's marriage ... ... 5i 

„ XXVIII— On Narada, a woman ... ... 5f 

„ XXIX— On Narada again a man ... ... 5! 

„ XXX— On the glory of Maha Maya ... 5i 

„ XXXI-On Maha Maya ... ... 5! 

THE SEVENTH BOOK. 

„ I — On the Solar and Lunar Kings ... ... 5 

„ II — On the piercing of the eyes of Chyavana Muni, 5 
111 — The King Satyatis giving his daughther in 

marriage to Chyavana Muni ... ( 



( 3 ) 

Page. 

.-Chapter. IV— On SukanyA and tho As'vin's ... 605—600 

,, V — On Chyavana's getting his youth ... 609—612 

„ VI— On the As'vins getting the right to drink 

Soma ... ... ... 612— 016 

„ VII— On the Aa'vin's drinking the Soma Cup ... 616—619 
„ VIII — On the King llevata and the Solar 

Dynasty ... ... 619—622 

„ IX— On the story of Kakutstha and on Man dh&tA, 622—626 

„ X— On Satyavrata ... ... ... 626—629 

„ XI— On Tris'anku ... ... ... 029-632 

„ XII— On Vas'istha's ourse on Tris'anku ... 632—636 

„ XIII— Vis'vamitra helping Tris'anku ... 636—639 

„ XIV— On Tris'anku's going to tho II oavens ... 639—643 

„ XV— On tho King Haris'chandra ... ... 043—640 

„ XVI— On Sunahs'epha ... ... 647—650 

„ XVII— On Sunahs'epha frood and Haris'chandra 

cured ... ... ... 050—653 

„ XVIII— On the quarrul between llaris'ehandra 

and Vis'vAmitra ... ... 654—657 

„ XIX — On Haris'chaodra's Kingdom taken ... 657 — 661 

„ XX— On llaris'ehandra paying his Daksina ... (561—663 
„ XXI— On the sonws of Haris'ch andra ...» 664 — 665 

„ XXII— On selling Haris'chandra's wife ... 666—660 

„ XXIII— On Haris'chandra as a slave of the 

Chandaia ... ... ... 009—672 

„ XXIV — On Haris'chamlra in the burning Ghat 

of KiWi .. ; _ ... ... <372— -(i'74. 

„ XXV— On the quarrels bclweon Haris'chandra 

and Vis'vamitra ... ... 674—679 

„ XXVI— On the sorrows of Haris'chandra ... 680—684 
„ XXVII — On Haris'chandra's going to the Hea- 
vens ... ... ... ((84. — 687 

, ; XXVIII— On the glory of Sataksi Devi ... 687—692 
,, XXIX— On the Dovi's birth in the Daksa's 

house ... ... ... 692—695 

„ XXX— On the birth of Gauri an d diva's dis- 
traction ... ... ... 695—701 

„ XXXI— On the birth of PArvati ... ... 701 -706 

„ XXXII— On Self Realisation spoken by the Devi 707-710 
„ XXXIII -On tho Devis' Virat Rflpa ... 710 -714 

„ XXXIV— On the Pinal Emancipation ... /II -717 



( i ) 

Page. 

Chapter XXXV— On the Yoga ami Mantra Siddhi ... -718—722 

„ XXXVI— On the knowlodge of Brahman ... 722—728 

„ XXXVII— On Bhakti ... ... ... 728—731 

,, XXXVIII — On the vows and the sacred placos 

of the Devi ... ... 731—734 

„ XXXLY-On the worship of the Dovi ... 734—737 

„ XL— On the outer worship of the Dov i ... 737— 74^ 

THE EIGHTH BOOK. 

Pages. 

„ I — On the description of tho worlds ... 741 — 744 

„ II — Oh tho Earth raised by the Boar ... 744—747 

„. Ill— On Manu's family ... ... 747—748 

„ IV— On the family of Priyavrata ... ... 748—750 

„ V — On mountains and rivers ... ... 750—752 

„ VI— On the rivers and mountains ... ... 752 — 753 

„ VII— On tho Gangos and tho Varsas ... 754—756 

„ VIII— On Ihtvrita ... ... ... 756—758 

„ IX — On the divisions of the continent ... 75' 1 " — 761 

„ X— On Bhuvanakosa ... ... ... 761—764 

„ XI— On the continents and Bharatavarsa ... 764—767 

„ XII— On tho Dvipas ... ... ... 767—769 

„ • XIII— On the Dvipas .. ... ... 769—771 

„ XIV— On the Lokaloka ... ... 771—773 

XV— On tho motion of the Sun ... ... 773—775 

XVI— On the motion of the Planets ... 775—778 

XVII— On tho Dhruvva Mandalam ... 778—779 

XVIII— OntheEa.hu-... ' ... 779-781 

XIX— On tho nether rogions ... ... 781—784 

XX— On the narrative of TaUHala ... ... 784—786 

XXI— On tho narrative of hells ... ... 786—788 

XXII— «On the sins ... ... ... 788—790 

XXIII— On the remaining hells ... ... 790—792 

XXIV— On tho Devi Pfija ... ... 792—796 



5> 



!! 



End oi Tim Eiuiitii Book. 
End of Vol. II. 



6M TAT SAT. 

§RI MrtD DEVI BHAQWrtTrtlvi. 

THE FIFTH BOOK. 

CHAlPTEB I. 



1-5. The Risis said :— "The great legendary story, the life of Sri 
Krisna, supremely divine, destructive of all sins, has been narrated by 
you, O Suta 1 But, 0 Blessed One ! You, though highly intelligent, 
bave dwelt on it not at a great length ; hence many doubts are cropping 
Up In our minds. A very difficult tapasya was performed by Vasudeva, 
the part inoarnate of Visnu, who had to go to forest to worship Siva. 
Next, it has been known that the Devi P&rvati, the part inoarnate of 
the Great Mother, the Mother of the universe, the Supreme, and Perfect 
offered boons to Sri Krisna. How did it then ooma to pass that i3rt 
> Krisna, being himself the God, had to worshop Parvatt and Mah&deva ? 
Is it that Sri Krisna was inferior to Mah&deva and P&rvati f This ii 
our doubt." 

6-7. Suta spoke -.—"Hear then, the reasons, O noble Risis ! that I 
heard from Vy&sa; I will now sing before you those meritorious deeds of 
Sri Krisna." The soft of Pariksit, the intelligent Janamejaya had also 
the same doubts that you now have, when he heard the story before from 
Vy&sa ; and hd asked the same questions that you now ask. 

8.11. Janamejaya said : — "0 son ofSatyavati! I have heard from 
you much about the Supremo Goddess, the Highest Cause ; still the doubts 
»re not leaving me. O fortunate One 1 Krisna the Deva of the Devas, 
bhe V($nu inoarnate, worshipped Sambhu and had to perform. dire penan- 
ie» ; this is my great wonder! Ke^is the soul of all the Jivas, the One 
Ruler and Lord of this world and He is able to confer all the Siddhis; how 
!■ it, then, that the Lord Hari had to perform very difficult asceticism like 
in ordinary mortal. He who is able to create this universe, moving and 
aon-iflwitog, He who ja able to preserve and destroy it, why did He 
praotise suon- a ierrj.Me penance." 

M2-54. Vy&ea said : —"True it has been said by you that Vflsudeva, 
the Jan&rdana, is the destroyer of the Daityas and He is able (o create 

46 



854 



M MAD DEVt BHAGAVATAM. 



and preserve the Devas and do all other acta for them. But the Great 
Lord assumed a human body ; therefore he had to perform his duties like 
a man and observe the Varna and As'rama Dharmas pertaining to human 
beings. Respecting the elderly persons, worshipping th» spiritual 
teaohers, doing service to the Brahmanas, adoring and propitiating the 
Devas, feeling sorrow at times of sorrow, feeling pleasure at times of 
happiness, feeling dejeotion or expressing censure or scandal, or having 
sexual intercourse with women, in other words, to feel lust, anger, greedi- 
ness and other passions when their proper time arises. All these are natural 
to all human beings; how can, then, S rl Krisna though intrinsically of 
pore qualities, become Nirguna (devoid of human qualities) when he assum- 
ed a human body whioh ia Saguna, t. e, , wjth qualities. 0 Ruler of men ! 
The extinction of the Y&dava race by the curse of Gandhari, the daughter 
of Subala, and the curse of a Brahmin, Krisna's leaving his human ooil, the 
stealing away of his wives, the robbing of their wealth on the way 
by the daooits of the Avlra tribe, Arjuna's becoming powerless to hurl 
any weapons on those dacoits, Krisna's not knowing anything about the 
stealing away of Pradyutnnaand Aniruddha from his Dvftrka palace, these 
all correspond verily to exertions and failings apropriate to human bodies. 
Again the Rial NarayaLa is the part incarnate of Visnu, and Vaeudeva ig 
(he part inoarnate of the Rial N&r&yana ; hence what wonder is there, ft 
V&sudeva be seen to adore and propitiate Siva ? Siva is the Qod of.gods; 
and He is the Lord of all the causal bodies that exist in the state of Susupti 
(deep sleep). In this respect, Siva is the creator of Visnu and' Visnu 
worships Him in this light. Rama, Krisna and othera are all part ia- 
carnatious of Visnu; so there is no wonder if they worship Siva. The 
letter A is Bhagvan Brahma ; the letter "U" is Bhagvan Hari; the 
letter "M" is Bhagvan Rudra and the half letter m is Mahea'varf, 
the Supreme Mother of the universe. The sages, therefore, consider 
Visnu superier to Brahma; they again consider Rudra superior to Visnu 
and MahesVari (Turiya State) again superier to Rudra.' The «peoiality 
of the half letter is that it can never ba uttered ; it is the symbol 'of fne 
Eternal Devi . In all the S'astras, therefore, the superiority of the Devi is 
established. Visnu is superior to Brahma'; Rudra is superior to VisQu. 
Therefore no doubt can arise in Krisna's worshipping Siva. It is through 
the will of Biva that a second Rudra originated from the forehead 'of 
Brahma {to offer boons to him (i. «., to Brahma). This seoond Ru'dra' ii 
venerable and entitled to all worship; what to speak t>f the First Ruftra $ 
<0 King I It is threugh the proximity of the Devh that the importemea 
sad wperiority of Siva is thus established. Thus tire incarnations «f 
Hari arise in yugas after yugaa through the intervention of toe Yog* 



Book V.] 



CHATTER I. 



H&ya ! 10 there i« no need to disouss on this point. Why to Aohyuta 
alone, to Brahma and Siva also She gives troubles for getting involved 
into incarnations, She the Yoga Maya who is indirectly, with the twink- 
ings of Her eyes, creating, preserving and destroying this universe. It is the 
Yoga M aya that caused Krisna to ba transferred from his lying-in- 
obamber to the village Vrfya and then protected him in the house of the 
oowberd Nanda : afterwards took him to Mithura f>r the destruction 
of Kamsa, whence he was led again out of Jarftsandha's fear to the city of 
Dvftrka. It is She that created from Her O vnself the eight Naikfta 
(the leading mistresses) and also sixteen thousand and fifty women for the 
pleasure and enjoyment of Krifna Bhagw&n, the incarnation of A nan t a 
(Vistiu Bhagavan) ; thui Krisnt Bhagavan was made completely 
subservient to them just like a perfect slave. Wuen a young woman, 
though she is alone, can bind a man down by tha network of Maya, like ft 
strong iron chain, what wouder is there that the sixteen thousand and 
fifty women would make Kristia play in their hinds like a f5uku bird and 
pake him an instrument to serve any purpose that th«y liked. Sri Krisna 
got himself so much under the control of Satyabhama that He went 
gladly under her commands to Indra's heavens to get the P&rijata 
Bowers. There he had to fight with Indr* and subsequently stole away 
the Parijata tree and gave it to Satyabhama as a very valuable 
Ornament to be kept in her room. Behold 1 The same Krifna, by His 
own prowess, defeated iSis'up&la and others for the preservation 
of religion and then stole away Rukminf, the daughter of Bhfina and 
afterwards married ber as his legal wife ; where is the rule, then, 
bserved that it is a sin to take away another's wife ? Thus 
H embodied beings get themselves subdued by Ahamkara and do 
ats,.good or bad, confounded and deluded by the network of Moha that 
Iways drags one down below. " From the M&la Prakriti are born Brahma , 
r iaau, and Hara and from the Tamasic Ahamkara of Prakriti is created 
hit whole cosmos, moving and non moving. The lotus-born Brahma ,be- 
omes free when he is free from Ahamkara ; otherwise He beoomes engaged 
i this world affairs. When freed from this Ahamkara, »U the Jtvas 
«Qome fr*e ; and their houses, wealth, wives, so.ns and brothers are quite 
lowerless to tie them down ; but when bound by Ahamkara, the JIvae 
ome under their control. O king I This Ahamkara is the oause of 
ondage to all the beings ; " I am the doer, this work is done by my 
rawer ; or this I will do myself thinking thus, the embodied beings 
all themselves under this bondage. An qartben pot cannot be made 
rithout earth ; no effeots can be risible without a oause; consequently 
Tifno it preserving this universe, because of this Ahamkara (imposed on 



356 Sri mad dev! bhAgavatam. 



him by Prakriti). The human beings are alway drowned in their cars* 
and anxieties simply because they are bound by this Ahamk&ra; when 
they become free from this Ahamkara, their cares and anxieties at onoe 
vanish. Moha (delusion) comes out of Ahamkftra ; world and the enjoyments 
thereof come out of Moha ; otherwise how can it be acoounited for, that 
Hari an>l others, the mine of all good and auspioionsness, take their several 
inou-nations in various wombs ? Neither Mohi nor this world comes to 
those that are bereft of Ahamkara. Men are of three kinds, Sfttria, 
Bijasic, and Tamasie'; 0 king ! Brahma, Visnu and Siva are sprung : 
respectively from the Rajasic, Sfttvic, and Tftmasio Ahamk&ras. In these 
three, the three Ahamkaras are always to be found, so the Munis, that 
have realised the Real Essence, declare. They are all bound by this Aham- 
kftra ; there is no doubt in this. The Pandits of dull intellect, and it- 
luded by Mftyft declare that Visnu takes various inoarnations out of his own 
free will ; for when it is seen that men of even inferior intellects do not 
entertain any desire to enter into the wombs, painful and terrible ; how 
will Visnu, then, the Holder of the discus, like to come into this womb I 
The slayer of Madhu, the Vaisnivas say, entered all at onoe into the 
wombs of Kaus'alyft and Devaki, full of faesoes and other dirty things, 
of Bis own free will. But you must think out what happiness can Madhu* 
sudana, quitting his Vaikuntha Heavens, attain in this womb, full of so 
many -troubles, and where arise, like poisons, hundreds of oares and 
thoughts to torment an individual 1 Especially when it is seen that bu. 
man beings perform asceticisin, sacrifice Yajfias and do various ' charities* 
that they would avoid thus entering in wombs, which is very painful and 
terrible. How can Bhagavan Visnu be called independent ? If so, He 
would never have yielded to enter into various wombs. Therefore, 0 king) 
Know this that this whole universe is under the control of Yoga Mftyft ; 
the Devas, men, birds, what more everything from Brahma down to a 
blade of grass are all under the control of Yoga Mftyft. Brahma, Visnu 
and Hara all are bound by the rope of Her Mftyft. So they roam easily 
by Her Mftyft from womb to womb like a spider, 

Here ends the First Chapter of the Fifth Book on the superiority of 
Budra over Visnu in the Mahft Pur&nam of l§rtmad Devi Bhftgavatam 
by Maharsi Veda Vy&sa, consisting of eighteen thousand verses, 



Book V.] 



CHAPTER II. 



S&7 



CHAPTER II. 

< 

1-2. The king said : — " Lord ! You have deaoribed fully the glory of 
the Maha Maya Yoges'vari ; now describe Her Life and Character ; I am 
very eager to hear them. This whole universe, moving and nonmoving, 
has been oreated by Mahns'vari ; who is there that desires not to hear 
Her Glory!" 

8- 7. Vyftsa spoke :— " O king I You are very intelligent ; I will 
describe in detail all this to you ; whoever does not desoribe Her Qlory to 
the peaceful and faithful, is certainly low-minded ? In days of yore, a 
terrible battle ensued between the Devas and Dinava forces on thief earth 
when Mahisasura was the Ruler of this world, O king ! Mahisa sura 
went to the mountain of Sumeru and performed a very severe and 
excellent tapasyft, wonderful even to the gods. O king I Meditating 
on his lata Devata (the deity for his worship) in his heart, elapsed full ten 
thousand years, when Brahma the Grandfather of all the Lokas, was 
pleased with him. The fourfaoed Brahma, arrived there on his vehiole, 
the swan, asked Mahis'&sura ' O One of virtuous soul I Ask from me what 
is your desired objeot ; I will grant thee boon." 

8. Mahisa said. — "O Lord, Lotus-eyed ! I want to become ^immortal t 
therefore O Thou, the Grandfather of the Devas ! Dost thou do for me so 
that I have no fear of death." 

9- 11. Brahma said :— " 0 Mahifa I Birth must be followed by death, 
and death must be followed by birth ; this is the eternal law of nature. 
Then know this as certain that when one is born, one must die ; and when 
one dies, one will be born. O Lord of the Danavas ! What more to say 
than this, that high mountains, vast oceans, and all the beings will die 
when. time will come. O Ruler of the- earth I You are virtuous ; therefore 
aak any other boon than this immortality ; I will grant that to you" 

12-13. . Mahisa said : — " O Grand Sire I Grant, then, that no Deva, 
Danava, nor human being of the male sex can cause my death. There is 
none among women who can cause my death. Therefore, 0 Lotus-eyed 1 
Let woman be the cause of my death ; how can women slay me 1 They 
are^too weak to kill me!" 

14. Brahma said :— " 0 Lord of the Danavas I Your death will 
certainly occur, at any time, through a woman ; O Highly Fortunate 
One ! No man will be able to cause your death." 



W8 §Rt MAD DEVt BHAGAVATAM, 



15. Vyasa said :— " Thus granting him the boon, Brahma went to 
hit own abode ; the lord of the D&navas, too, returned to hie plaoe, very 
glad." 

16. The king said :— "0 Bhagav&n 1 Whose son was this powerful 
Mahif&sura ; how his birth took place? and why, too, did he get a body of 
a buffalo ?" 

17-26. Vyasa said :— " 0 king I Rambha and Karambha were the 
two sons of Dana ; these two Dinavas were far famed in this world 
for their pre-eminence." ' " 0 king 1 They had no issues ; henoe, desirous 
of issue?, they went to the eaored banks of the Indus (Pafloha Nada) and 
there performed severe asceticism for long years." Karambha got himself 
submerged in water anl thus be*an his severe tapasyfl ; while the other, 
Rambha, had recourse to a juicy peepul tree (haunted by Yakshinis) and 
there began to worship Fire. Rambha remained, engaged in worshipping 
the Five Fires ; knowing this, Indra, the Lorl of S'acht, was pained 
and hurried thither, being very anxious. Going to PaBcha Nada, Indrfl 
assumed the form of a crocodile and caught hold of the legs of the wicked 
Karambha and killed him. Hearing of the death of his brother, Rambha . 
got very much enraged and wishing to offer his o.vn head as an oblation 
to the Fire, he wanted to cut off his own head; he, being infuriated, held 
the hairs of his head by his left band, and, catching hold of a good axe, by 
his right hand, was on the point of cutting it, when the Fire gave him 
knowledge, desisted him from this aot anl spoke thus:—" You are stupid; 
why have you desired to cut off your own head ; killing one's ownself ie 
* great sin j and there is no means of deliveranoa from this sin. Why ate 
you then ready to execute it ?" Dj not seek your death now ; what end 
wjU that serve you ? Rithor ask boons from me ; thus you will get 
yons welfare." 

21*81. Vyasa said :— " 0 king 1 Hearing thus the sweet word* of 
{ire, Rambha quitted the hold ot his hairs and said : — 0 Lord of the 
Devas I If thou art pleased, grant my desired boon that a son be born 
onto me, who will destroy the forces of my enemy and who will oonquer, - 
the three worlds." " And that son be invincible in every way by the 
PjBYjp, Dinavas and men, very powerful, assuming forms 'at will, and res* 
peoted by all." The Fire said :— " 0 highly Fortunate I You wflj get jour 
son, as you desire j therefore desist now from your attempting suioide." 
0 highly fortunate Rambha ! With any female of whichever species, yon 
ftili oo-habit, yon will get a eon, more pewerfal than you ; there ft no 
doubt in this. 



Book V.l CHAPTER It m 

82-50. Vyaaa said :— "0 king ! Hearing thus the eweet words of the 
Fire as desired, Eambha, the ebief of fae Pftnavas, went, surrounded by 
Yaksas, to a.beautiful place, adorned with picturesque sceneries ; when one 
lovely ehe-buffalo, who was very maddened with passion, fell to the si^ht 
of Eambha. And he desired to have sexual intercourse with her, in 
prefereiice to other women. The sbe-buffallo, too, gladly yielded to hie 
purpose and Eambha had sexual intercourse with her, impelled as it were 
by the destiny. The she-buffalo beoame pregnant with his semen virile. 
The Danava, too, carried the she-buffalo, his dear wife, to Patala (the 
lower regions) for ber protection. On one occasion, another buffalo got 
excited and wanted to fall upon the she -buffalo. The Danava was also 
ready to kill him. The Danava came hurriedly and struck the buffalo 
for the safety of his wife ; whereon the exoited buffalo attaoked him with 
his horns. The buffalo struck him so violently with his sharp horns that 
Eambha fell down senseless all on a sudden and finally died. Seeing her 
husband dead, the she- buffalo quickly fled away in distress and, with 
terror, she quickly went to the peepul tree and- took refuge under the 
Yakfas. But that buffalo, excited very much and maddened with vigottr, 
'ran in pursuit of her, desiring intercourse with her. On seeing the 
miserable plight of the weeping she-buffalo, distressed with fear, and 
seeing the buffalo in pursuit of her, the Yaksas as.emMed to proteot her. 
A terrible fight ensued between the buffalo and the Yaksas,- when thi 
buffalo, shot with arrows by them, fell down and died. Rambha 
was very much liked by the Yaksas ; so they cremated hie dead 
body for its purification. The she-buffalo, seeing her husband laid in the 
funeral pyre, expressed her desire to enter also into that fire. The 
Yaksas resisted ; but that chaste wife quickly entered into the burning 
fire along with ber husband. When the she-buffalo died the powerful 
Mani* rose from his mother's womb from the midst of the funeral pyre ; 
Rambha, too, emerged from the fire in another form out of his affection to- 
wards his son. Eambha was known as Eaktavija after he had changed hf. 
^ His eon was thus bom as a very powerful Danava and fccam. 
■ . . „ arrl , of Mahiea. The chief Dauavas installed Mahifa 
0 Trrnt: n o:in 0 g f l M T h h , .'.ery powerful Rakta^aand th, DW 
taa, thus took thai* births and became mv.noble of the Deve* 
SL'as and human beings. O king t I have now described to you the 
lSr6^hehlgWedD. n «va Mahisa and hie getting the boon, all » 

Here ends the Se*o*l Chapter of the Fifth Book on the birth of M»hija 
Danava in the Devi Bhagavatam, the M.hapuranam composed oil 8,000 
▼eJeWliy M«h»rfi V«d* Vj*e*. 



8«6 Allt MAD DEVI BHiOAVATAM. 



CHAPTER III. 



1-14, Vyftsa said :— " The very powerful Asura Mahisa, puffed up 
with vanity on his getting the boon, obtained sovereignty and brought 
the whole world under his oontrol I He, being the paramount power, began 
to proteot the sea-girt earth acquired by the power of his own arms, over 
which he had the sole sovereignty, there being no other rival king nor 
any cause of the slightest fear. His Commander-in-Chief was then the 
very powerful Chiks ura, maddened with^pride ; and T&mra was in oharge 
of the Royal Treasury, guarded by many soldiers. Tbere were, then, many 
generals Asiloma, Vidala, Udarka, Vaskala,* Trinetra, Ella, Bandhaka 
»nd others, very proud, and each in charge of his own corps respectively 
and occupying this sea-girt earth. 0 king I The powerful kings that 
reigned before were made subservient and tributary; and those, that fought 
valiantly befitting the Keattriya line, were slain by Mahiia. The Brah. 
manas over the earth becama subservient to Mahisa and gave their YajBa 
offerings to him. When that Mahis&sura got the sole sovereign sway ol 
this world, he, proud of his boons, desired to conquer the Heavens. Then 
Mahisa, the Lord of the Daityas, desirous to send an envoy to Indra, 
the Lord of Saoht, instantly called for the messenger and spoke to him 
thus :— Go, 0 hero ! 0 valiant one I to Heaven." Act as my messenger 
and tell Indra fearlessly thus :— "0 thousand-eyed one ! Quit the Heavens { 
go anywhere you like, or offer your service to the highsouled Mahisa I "He 
ii the lord ; and if you take refuge unto him, he will certainly proteot 
you. Therefore, 0 Lord of Saehi, better seek the protection of Mahisa. 
" If, 0 Balasudana ! Not willing, wield your Vajra at onoe; we know your 
powers ; you were, in days of yore, oonquered by our ancestors." *« 0 
ohief of the Suras ! You are y the paramour of Ahalyft ; your strength is 
well known, give battle or go anywhere you like." 

c.15.21. Vyasa said :— " Hearing the messenger's words, Indra became 
very indignant and laughed and said *•— "I did not know, 0 you stupid, that 
you were maddened with vanity ; I will shortly give medicines for your 
master's disease." " Now I will extirpate him by&be roots ; wise persona 
do not alay messengers ; I therefore let you go. Batter go and tell him 
what I say :—" Son of a buffalo I If you are willing to fight, better come 
and do not delay." " 0 Enemy of horse I (Buffaloes and horses are always 
at war with each other) Your strength is well known to me ; you area 
grass-eater and your appearance is stupid, idiotic ; out of your horns I 
wilTinake a good bow.' " You depend-on your horns for your strength; 



fiooi V.] 



CHAPTER Hi. 



581 



that I well know. You are olever in striking with your horns ; you 
don't know anything about warfare ; therefore I will out off your both the 
weapons and render you powerless. You are very much puffed up with 
vanity due to that. 

22. Vyasa said: — "Indra having spoken thus, the messenger quickly 
returned to his haughty master Mahiaa, and saluting, spoke: — 

23-28, The messenger said : — ''Indra counts you not even a fig, as he 
is surrounded by his Deva forces and considers himself quite sufficient. It 
ought one's servant to speak true and pleasant before one's master ; how 
can I utter the words before my master, that are spoken by .that brute 
Indra." Whereas the well known maxim reigns in my mind withal that 
I am your well-wishing servant and I ought to speak truth before you, 
my master, and that truth is to be pleasant to bear also. If pleasant words 
I speak only, then I fail in my duty; at the same time, harsh words 
ought not to be spoken by me, your sincere welt-wisher. My Lord I 
The cruel poison-like words that come from the mouth of an enemy, how 
can I, a servant of yours, utter those harsh sayings ! 0 Lord of the 
Earth! I will never be able to utter those rude sayings that Indra has 
spoken. 

29-63. Vyasa said: — "Hearing the messenger's words full of meaning, 
the grass-eater Mahisa Danava got very angry and, waggling his tail 
behind bis back, passed urine; then his eyes reddened with anger, he called 
the Danavas before him and said: — " O Danavas ! The Lord of the Devas 
is firmly resolved on battle; fcheref >re oolleot your forces; we will have 
to conquer that devil, the ohief of the Sftras. Who can stand for him as 
my rival here ! If hundreds and thousands of warriors like Indra come, 
I do not fear any of them at all; O Danavas, we will thoroughly put an 
end to him. His heroism is before those only that are peaceful and quiet, 
before the ascetics that have become lean and thin by the penances; he 
is licentious and can only seduce other's wives by craftiness and arts. 
He is a thorough rogue and hypocrite, vicious and fault-finding; otherwise 
why does he put obstacles before others, depending for his strength only 
oh the beauties of the Apsar&sor heavenly prostitutes. He is treachrous to 
his very core; therefore he, being afraid at the very outset, took oaths, and 
entered into agreement with the higb-sou!ed Namuohi; afterwards, when his 
time turned favourable, that villian broke bis treaty and treacherously 
killed him." Again the powerful Visrtu is a thorough master of treachery 
and hypocrisy, the mine in taking oaths and can only show his vanity 
and is expert in that. He can assume many forms at will by bis Magic 
power ." For these very reasons Visnu had to take the form of a boar and 

46 



362 



§ltt MAD DEVt BHAGAVATAM. 



kill Hiranyaksa; aud again he had to take up a man-lion form to kill 
Hiranya Kas'ipu. 0 Danavas! Never shall I surrender myself to Viinu, 
for Inever place my trust in the words or deeds of Visfiu and his Devas. 
What can Indra or Vismi do against me, when the most powerful Rudra 
is not able to fight against me in the battle-6eld ! I will instantly defeat 
Indra, Varuna, Yaraa, Kuvera, Fire, Sun and Moon and get possession of 
their Heavens. On our conquering the Devas, we all shall get our share of 
YajBas and we along with other Danavas drink the Soma juice and enjoy 
ourselves in Heaven. 0 Danavas! I have got the boon; What do I now 
care for the Devas. My death is not from men. too. What oan a 
woman do to me? 0 my emissaries! Call without any delay the ohief 
Danavas from the netber regions and the mountains and make them my 
generals? 0 Danavas! I can alone conquer all the Devas; only to make 
the war arrangements look nioe, that I am taking you to defeat them. 
There is no fear of mine from the Devas, consequent on the boon 
conferred on me. I will kill them by my hoofs and horns, I am not to 
be killed by Suras, Asuras, as men ; therefore get yourselves ready to 
conquer the Devas. 0 Danavas! After conquering the Heavens we will 
be garlanded with Parijata wreaths and we will enjoy the Deva women 
in the Nandana Garden. We will drink the milk of the heavenly milohing 
cow (the cow that yields all desires) and, intoxicated with the heavenly 
drinks, we will hear and see the music and singing the dancing of the 
Gandarbhas. there. You will all be served there with various bottles of 
wine by Urvasi, Menaka, Rambha, Ghritachi, Tillottama, Pramadvara 
Mahftsena, Mie'ra Kesi, Madotkata. Viprachitti and others. Then be 
all ready at once for this auspicious oooasion to march to Heavens an.d 
fight there with the Suras. And be pleased to call that pure-souled Muni 
f5ukrachurya, the eon of Bhrigu and the Guru of the Daityas and worship 
bim and tell bim to perform sacrificial ceremonies for the safety and victory 
of the Danavas. 0 king! Thus, ordering the chief Danavas, the wicked 
Mahisa went to his abode, with gladness/ 

•Here ends the Third Chapter of the Fifth Book cn the Daitya armies 
_ getting ready in Sri Mad Devi Bh&gavatam, the Mahapuranam by 
Mabarei Vedavyasa of 18,000 verses. 



300K V.] 



CHAPTER IV, 



363 



CHAPTER IV. 



1-17. VyIUa said : — O King I The messenger of the DAnavas having 
departed, Indra, the lord of the Devas, Yama, Vayu, Vanma, and Kuvera 
and other Devas, called an assembly and addressed thus : — "O Devas ! 
the most powerful Mahisa, the son of Rambha, is now the king of the 
Danavas; he is^artioularly expert in hundreds of MSyag (mflgio) and has 
become haughty on the strength of his boon. 1 ' O Davas ! Mahisa has sent 
his messenger; he wants to take possession of the heaven; he came down 
to me and spoke thus; — ''O India ! Quit your this heaven < and go any 
where yon like, or be ready to pay your homage to the highsouled 
Mahisasura, the Lord of the Danavas." Tho Danava Chief never becomes 
angry with his opponent who beoomes submissive like a servant; if you 
surrender and serve him, he will, out of mercy, grant an allowance to you. 
O Lord of the Devas ! If this does not like you, then collect your forces 
and bo roa ly for fight; no sooner I return, the Lord of the Danavas will 
come, here at once ready to give battle to you. Thus saying, the messenger 
of that wicked Danava departed. Now what are we to do? 0 Devas! Think 
on that. O Devas ! Even a weak enemy is not to be overlooked by a 
powerful opponent, especially when the enemy is powerful by his own 
powers and is ever energetic, never is he to be overlooked. It is always 
incumbent on us to make our efforts, as best as we can , both by our 
body and mind as f»r as lies in our power;, the result, victory or defeat 
depends entirely on Fate. It is useless to make treaty with a deceitful and 
dishonest person; we therefore never should make treaty with this person ; 
you are all honest ; that Danava is dishonest ; therefore ponder and ponder 
deeply and ponder again; do you that which is proper. It is not advisable 
to go out at once for fight when we are unaware of our enemy's strength ; 
let us therefore send spies truthful, honest, motiveless, quick, to asoertain 
their strength, those who can easily enter amongst our enemies and yet 
who have no relation, nor any interest with them. The arrangements of 
their forces, their movements, their numbers, they will ascertain correctly; 
who ere their generals, what is their number and what is their strength, 
they will thoroughly examine and return here quickly. First, we will ascer- 
tain the strength of the forces of our opposite party and then we will decide 
»t once whether we will start for battle or seek protection within forts. 
Wise persons always consider before they act ; any act done rashly leads 
to "all respects to many troubles, and anything done after mature 



364 M MAD DEVI BHAGAVATAM. 



prejudgments leads to happiness; so toe wise do. The D&navas are all 
one in their heart and mind ; therefore it is not advisable, in any way to 
apply the principle of Bheda (sowing principles of discord). Let our 
spies go there, ascertain their strength, return and inform us; wo* will 
then judge what principle is proper and apply to the expert D&navas. 
Any act done contrary to policy and expediency will undoubtedly produce 
effeots contrary in every way juat like a medicine which we have not 
tried already. 

18-22. Vyasa said :— 0 King ! Thus counselling with the Devas, 
In Ira sent expert spies to ascertain the true state of|aff,iirs. The spies, 
too, went into the abode of the Daityas, with no delay and made their 
searches thoroughly into every nook and corner and returned and told 
Indn all the strength of the Danava forces. Indra was very much startled 
to know, then, of their arrangements. He immediately bade all the Devas 
be ready for battle and called for bis High priest Brihaspati, expert in 
giving advioes and began to consult with him how to carry on the warfare 
with that indomitable enemy, the Lord of the Asuras. On Bhihaspati, 
the best and famous of the Angira family, taking his excellent seat, 

23-25. Indra thus said :— •'() Guru of the Devas 1 0 Learned I 
Please say what are we to do now in this critical juncture ? You are 
omnisoient; to-day you are our guide. The Demon Mahf?a has beoome 
very powerful, very haughty ; surrounded by Danavas be is now coming 
to fight with us. You are expert in mantras; find out the remedy 
for us. Sukraoharya is the remover of all obstacles on their side; and that 
you are our safe guard is well known to us, 

26. Vyasa said :— Hearing these words of Indra, Brihaspati, who 
is always ready to effect the Deva's purposes, thought intently on the 
subject, said very shortly thus : 

27-51. Brihaspati spoke :— 0 Lord of the Devasl 0 Venerable One I Be 
peaceful; have patience; when a difficulty comes, one should not, all on 
a sudden, lose one's patience. 0 Chief of.the Immortals ! Victory o'r defeat 
is completely under the control of destiny : therefore intelligent ones 
should always be patient. 0 Satakratu 1 What will unavoidably be done 
must oome to pass; knowing this as certain, one would always be an an- 
thusiast and sxert one's powers. Everything is guided by Pate. Knowing 
this, the Munis devote themselves at all times solely filled with ener«r 
in their meditation and Yoga praotioes for their final liberation 
Therefore, to show one's energy, according to the rules pf the daily 



Book V.] 



CHAPTER IV. 



366 



prMtioea, ought to be indeapensably done ; and one should not repent 
or feel pleasure on failure or success ; for that is under Pate. Success 
sometimes oomea without the exercise of one's own powers, as seen in oases 
of the lame and the blind ; and that is not the reason why one should be 
very glad. The embodied beings ate. all under Daiva (Fate) ; therefore 
even if success be not attained, though one's »own powers ar.i exercised 
thoroughly, no one is to blame for that. O Lord of the Saras ? What to 
say of forces, Mantras, or advices, what if chariots or weapons, nothing is 
to lead to success ; It is Daiva, and only Daiva that makes one suooessful. 
This whole universe is under Daiva ; it is, therefore, that we see powerful 
persons suffering pains, and weak ones getting happiness ; the intelligent 
ones sleeping without any food and fools enjoying merrily ; distressed per- 
sons getting victory and powerful ones suffering defeats ; what cares, then, 
ought one to entertain in this. O Lord of the Suras ! Whatever is inevit- 
able to come to pass, be it successor failure, one will lead one's energies to 
that end ; therefore one needs to oonsider beforehand whether one's energies 
will be'successful or not. [ n times of distress, one sees distress too much ; 
and in times of pleasure, one seeks pleasure too much ; one's self, therefore 
one should not surrender to one's enemies, pleasure and pain. ' Pain and 
suffering is not felt so much in patience as is felt when impatient ; there, 
fore one must practise patience when pain or pleasure comes. Indeed, 
it is very diffioult to bear oneself up in distress or happiness ; therefore 
wise persons try not to let these feelings crop up at all from the very 
beginning. "I am always full, undiminishable, I am beyond these Prakritio 
qualities. Who is there to suffer ? What is suffering ? " Thus one ought 
to think at that moment. I am beyond tho twenty-four Tattvas ; what 
'pleasure or pain can, then, arise to me? Hunger' and thirst are the 
DharmaofPrsnajpaiaand insensibility is the Dharma of mind, old 
age and death belong to this physical body. I am free from these six 
diseases ; I am Siva. Grief and delusion are the qualities of this body • 
what then do I care for them ? "I" am not the qualities of the boJy nor 
"I" am the soul pertaining to that. I am beyond the seven transfigurations, 
changes, e. g. Mahat, etc., I am boyond this Prakriti, Nature, and beyond 
the sixteen changes wrought out by Prakriti; I am therefore eternally happy, 
I am beyond Prakriti and its transformation, then why am I to suffer pain 
always? O Lord of the Suraa J Think on these and be without any 
passion. OSatakratu! This attachment is the root of all miseries' 
and non-attachment is the source of .Ji: nappiness ; non-attachment,' 
Werefore, , 8 the chief means of the extirpation of all your troubles. O 
Lord of Saohi 1 Noihiog^n be happier th»n. contentment. In oase yon 
do find it diffioult to praotiae dispaasion, apply, then, discrimination and 



.866 SRt MAD DEVf BHAGAVATAM. 



think of Fate, that what comes inevitably to pass. 0 Lord of the Sural 1 
Aotions already done connot die out without their effects being enjoyed. 
0 Best of the Suras ! Let all your intelligence be brought to action, let all 
the Devas lend their helping hands to you ; what is inevitable must come 
to pass ; what then can you care for your happiness or pain ? 0 King ! 
Happiness is felt for the expiation of good deeds and pain is felt for the 
expiation of bad deeds; therefore wise persons get thoroughly delighted 
when their punya ends. 0 King I Judge and hold a council to-day ; then 
try your best. But what is unavoidable will come to piss, even if you try 
your best. 

Here ends the Fourth Chapter of the Fifth Book on the counsels given 
by Indra in the Mi'iha Purunam Sri Mad Dovi BhlgavuUm of 13,00) 
verses by Maharsi Veda Vytlsa. 



CHAPTER V. 



1-6. Vyasa said: — The thousand- eyed Indra, hearing this, again 
asked to Brihaspati that he' would make preparations for war against 
Mabisftsura. Without effort kingdoms are not attained; no— nor happiness, 
nor fame, nor anything; those who are weak, they extol effortlessness ; but 
the powerful never praise that. Knowledge is the ornament of the ascetics 
and oontentment is the ornament of the Brfihmanas ; but those who dasira 
lordship over powers, effort and prowess to destroy one's enemies are their 
excellent ornaments. 0 Muni! I will kill this Mahisasura by my heroism 
as I had, of old, destroyed Vritra, Namuchi and Balasura. You are the Deva 
Guru; therefore you and my thunderbolt are my strength. The immor- 
tal Hari and Hara also will help me in this. 0 Guru! Preserver of my 
honour and prestige ! Now recite the mantras calculated to remove all 
the obstaoles towards my victory. T, too, am making preparations and 
raising up my own forces to wage up war against that D&nava Mahisa. 

7-13. Vyasa said:— On hearing Indra's words, Brihaspati smiled and 
said "0 Lord of the Devas! I see you are bent on fight. I will neither 
stimulate you to fight nor shall I make you desist from the purpose, The 
issue is doubtful. There may be defeat or there may be victory. 0 Lord 
of Saohtl You are not to blame at all in this matter; what is written 
ip the Book of Fate will come to pass, be it victory or defeat. I am not 
aware of the future in this respect, 0 Child! You know already what an 
amount of suffering I had to endure in times gone by when my wife had 



BoOk V.] CHAPTEtt V. 867 

been stolen. O Destroyer of the enemies ! My wife had been stolen by 
Moon who turned out my enemy ; living in my stage of an householder, 
I was put to all sort of miseries, deprived of all my happiness. 
O Lord of the Suras! I am renowned in all the worlds as a man*of much 
wisdom and intelligence. Where then was my intelligence, when I Moon 
carried away, perforce, my wife. O Lord of the Suras! To my mind, the 
success or failure depends entirely on destiny ; yet intelligent ones should 
always resort to efforts and be energetic. 

14-17. Vy&sa said :— O King! On hearing the words of Bribaspati, 
pregnant with truth, Indra went with him to Brahma, took his refuge 
and saluting him said:— O Grand Sire! The Danava is collecting a big 
army, and wants to conquer and take possession of the Heavens. All the 
other DUnavas have enrolled themselves in the list of his army; they 
are eager to fight and they are all very powerful and skilled in arts of 
warfare. I am therefore very afraid and have come to jou. You know 
everything ; please help me in this matter. 

1*5-20. Brahma said:— We all will go to day to the Mount Kailas'a 
•nd take J§ankara with us and go to Visnu. There all the Devas, assem- 
bled, will hold a council and consider the time and place, when it will be 
settled whether it is proper or not to fight. For one who dares to do any 
aot without considering one's strength and without any judgment, 
certainly courts his own downfall. 

21-35. Vy&sa said:— O King! Hearing this, Indra with the other 
Lokapalas and Devas, headed by Brahma, went to Kailas'a. Then they oame 
to Sankara and sang vedio hymns to him. Mahes'vara Lecame very much 
pleased and th,y taking Him went to Vaikuntha, the abode of Visnu. 
Indra saluted Visnu and sang hymns to him, and told hha about his 
errand thus:— "Mahisa has become very haughty on acoount of the favour 
bestowed on him and therefore we are very afraid (and therefore ask 
your help to relieve us from this danger). Visnu, then, hearing the cause 
of fear, told them:— "We all will fight and kill that Demon." Vyflsa said:— 
O king! Thus settling the question, Brahma, Visnu, and Hari and 
Indra and the other Devas riding on their own Vahanas (means of oonvey. 
anoe).respeotfvely dispersed. While Brahma on his vehicle Swan, Visnu on 
his Garuda, Sankara on his Bull, Indra on Lis elephant Airavata, Kartika 
on his peaoock, and Yama, the god of death on bis Vahana, the Buffalo, were 
on the point of going with the other Deva forces, the army of the Danava 
Mahisa met them on their way, all fully equipped with arms and wea. 
pons. A dreadful fight then ensued between the Devas and the Danavas. 



368 3Rl MAD DEVt BHAGAYATAM. 



Arrows, axes, Prasas, Mufalas (clubs), Paras'us (piok axes), Gadaa (clubs] 
Pattis'as, gulas (tridents), chakras (discus) Sakfci (weapons), Tomarat 
Mudgaraj, Bhindipalas, Langalas, and various other deadly weapon 
appeared on the soenes with which they fought against one another 
The Commander-ia-Chief of Mahist, the very powerful Chiksura, shol 
fiye sharp arrows at Ihdra. The ever-ready and light-handed Indra, too 
with his arrows out off all of them and struck at his heart heavily witl 
his Ardhaohandra (half moon) arrow. The Commander-in-Chief, struol 
by this arrow fell senseless on the back of his elephant, Indra, thei 
struck the trunk of the elephant with his Vajra (thunderbolt); thi 
elephant then severely struck with the Vajra fled away into the Danava' 
forces, The Lord of the Dinavas seeing this, got very angry and addreise< 
the general Vidala "Q Hero ! You are ;very powerful j go then and kil 
first that haughty Indra; then kill Varuna and other Devas and comi 
back to me." 

36-57. Vyasa said : — The very powerful Asura Vidala, on receiving 
the order came up at once to Indra, mounted on a very furious elephant 
Seeing him ooming, Vasava shot at him angrily with very terrible ant 
most powerful arrows that looked like deadly snakes. But the Demon 
too, cut off those arrows at onoe with his excellent arrows and quickl; 
shot at Vasava fifty arrows, sharpened on stones. Indra cut off all thosi 
and, being infuriated, shot again sharp deadlyserpent-like arrows at him 
and cutting, off again all his emenies' arrows by arrows dischargee 
from his bo v, struck the elephant's trunk with his Gada (club). Th 
elephant, being thus struck on his head, oried aloud in a distressed torn 
and being afraid turned back, thus killing the Danava forces as he fle< 
away. The general Vidala, seeing the elephant fleeing away from tht 
battle-field, mounted on a beautiful chariot and instantly appeared before 
the Devas to fight with them. Seeing the Danava ooming again on 4 
chariot, Indra shot at him sharp arrows after arrows like venomous snakes, 
The powerful Danava, too, infuriated hurled at him terrible arrows; thei 
a sharp oonfliot ensued between Vasava and the Danava. Finding. th* 
Danava powerful, Vasava's senses were oonfounded with anger; he then 
took bis son Jayanta before him and began to fight, Jayanta stretched 
hit bow tight and shot at thejweast of the Danava swelled with pride, 
five sharp arrows with his full strength. Thus shot at by the netwoii 
of arrows, the Danava fell unconscious on the chariot; the charioteer iher 
fled away with his chariot from the battle-field. Thus on the Datum 
Vid&la beaotoing unconscious and being taken away from the field, th< 
Dunduvis (drums) of the Devas were resounded and great acclamation 



Book V.] CHAPTER VI. 36ft 

of " Victory $o the Devas " were heard. The Devas were very glad 
and sounded hymns before Indra; the Gandarbhaa began to sing and the 
Apsarfts began to danoe. O king ! Hearing the loud acclamations of 
victory to the Devas, Mahisa became very angry and ordered the Dftnava 
Tftmra, the destroyer of enemy's pride, to go to the battle-field. Tftmra 
appeared in the battle, and, coming face to face with many Deva 
warriors, hurled on them showers of arrows. ' Varuna appeared with his 
Pfls'a weapon and Yama, mounted on his buffalo, appeared with his 
Danda (staff). A terrible fight then ensued between the Devas and 
Danavas and the weapons, arrows, axes, Musalas, Saktis and Paras 'ns 
glittered in the fields. Yama raising his Danda with his hands struok at 
Tftmra; but the powerful Tftmra, though severely struok, was not at all 
moved and remained firm in his place in the field. On the other hand, 
Tftmra, violently drawing his bow, hurled a mass of sharp arrows at Indra 
and the other Devas. The Devas got angry and shot at the Dftnavas 
multitudes of divine arrows sharpened on stone, and frequently called 
aloud "Wait, wait." The Dftnava Tftmra thus shot at by the arrows of 
the Devas, fell unconscious in the battle-field; the Dftnava forces got 
afraid and a cry of universal consternation and distress arose. 

Here ends the Fifth Chapter of the Fifth Skandha on the defeat of the 
Dftnava forces of Mahisa in the Mfthftpurftnam iSri Mad Devi Bhftgavatam 
of 18,000 verses. 



CHAPTER VI. 



1-8. Vyftsa said: — O King! On the Daitya Tftmra becoming unconsoious, 
Mahisa booame very angry and, raising his Gadft (club), came up before 
the Devas and said : — " Devas I O Ye powerless like crows ; wait ; with 
one stroke of Gadft, I will kill you." Thus saying, the powerful Mahisa 
swolled with pride, seeing Indra before him mounted on his elephant, 
instantly strnck him on his arms. Indra, again lost no time, and struok 
violently with his thunderbolt and cut the Dftnava's Gadft into pieces, and 
came up very close, wanting to strike at him. Mahisa, too, becoming 
very angry took up his lustrous sword and came to Indra to attack him 
with this weapon. A fight then occurred between the two, terrible to all 
the Lokas and wonderful to the Munis, where various weapons were 
showered from both the- sides. The Demon Mahisa spread then hit 
Sftmvarl Maya, destructive to all the worlds and fascinating to the Munis. 



3?0 ARt MAD DEvt BHAGAVATAM. 

Hundreds and hundreds of powerful buffalo-like appearances resembling 
Mahisa beoame, then, visible on the battle-field ; they all began to kill the 
D$M forces with weapons in their bands. 

9.14. Seeing this majio of the Danava, Indra beoame thunderstruck and 
very much confounded with terrof. Varuna, Kuvera, the Lord of wealth, 
Yama, Fire, Moon, Sun, and other Devas all fled with terror. Indra then, 
being. surrounded by the network of majio, began to call Brahma, Visnu 
and Mahes'a in his mind. At the instant when they were called in mind, 
Brahma, Visnu and Mahesa riding on respective conveyances Swan, 
Garuda, and Bull, oame up there with best weapons in their hands for 
Indra's protection. Visnu seeing the play of that fascinating majio 
hurled his bright discus, Sudars'an ; and caused the majic to vanish at once. 
Seeing the three, the Creator, the Preserver, atid the Destroyer, the 
Danava Mahisa came up there with his Parigha (a club tipped with iron) 
weapon, desirous to fight with them, 

' 15-16. Then the general Chiksura. Ugrftsya, Ugravirya, Asilomft, 
Trinetra, Vaskala, Andhaka and other warriors oame up to fight. 

17-23. Those proud Danavas, clad in armour and mounted on chariots 
with bows in their hands besieged the Devas, like a tiger attacking an 
heifer. Then those Danavas swelled witb^ pride began to shower on 
arrows after arrows; the Devas, too, began to do the same, desiring 
to' eitirpaie them. The General Andhaka, coming up to Hari, 
drew his bow with great force up to his ear and shot at him five sharp 
arrows tipped with poison. Vasudeva, the Destroyer of the enemies, 
out off those arrows no sooner they came up before h'im ; and 
He shot at the Danavas five arrows. Then Hari and the Danava struck 
each other with various weapons and arrows, swords, discus, Musala, 
elubs, S'akti, and Paras'u. Here, on the other hand, the fight lasted for 
fifty days between Mahes'a versus Andhaka; and it was a very close conflict, 
causing horripilation. Thus severe- fights ensued between Vaskala and 
Indra, Mahisa and Rudra, Trinetra and Yama, Maha Hanu and Kuvera, 

Asilomft and Varuna. 
' 24-39. The Danava Mahisa struck Garuda, the conveyance of Hari, 
- with his club; Garuda, being very much distressed with the blow, sat 
down, gasping. Visnu then comforted the powerful Garuda, the son of 
Vtriiata and made him calm and quiet. Wanting to kill Andhaka, Janar- 
dtna became infuriated, and, drawing his bow made of horn, call Sftrnga, 
•jEt'oi' at him' arrows after arrows. ' The Danava cut off all those arrows to 
pteoes with his own mass of arrows. Then, becoming very angry, he shot 
fifty sharp arrows at Hari. Vasudeva quiokly made all those arrows useless, 



Book V.] 



CHAPTER VI. 



371 



and hurled Sudars'ana Ohakra with thousand spokes on the D&nava with 
great violence. Andhaka thwarted this with his own disous and shouted 
aloud with such a great force that all the Devas became confused and 
oonfounded. Visnu's chakra being baffled, the Devas became distressed 
with grief and the Dinavas got elated. Seeing the Devas thus grieved, 
Visnu held aloft his Kaumodaki Gada (club) and came hurriedly before 
the) DAnava. Ilari struck then with his Gada on the Dinava's head, 
whereon he fell senseless on the ground. The hot-tempered Mahisu, seeing 
Andhaka senseless, bellowed aloud and, terrifying Hari, came up there. 
Seeing him there, Vftsudeva made such a thundering noise with his bow- 
string that the Devas became highly glad. Then the Bhngavan shot 
showers of arrows on Mahisa; and Mahisa, too, cut those arrows whi'e they 
were soeu ia-the air. O king I Then a very close fight ensued between 
the two. Kes'ava struck on the head of tha Diniva with his club. Thus 
struck, he fell in a swoon on the ground and a general cry of distress 
arose amongst the Dinavas. In a moment the D&nava got up again, 
free from trouble; ho then struck agsiin on Vii tin's head with his Parigha 
(a club mounted with iron, a mice). Struck by that mace, JanArdan lay 
senseless; Garuda, seeing him thus unconscious, immediately took him 
away from the battle field. • 

40-55. When Visnu thus fled, Indra and the Devas were much 
distressed with fear and began to cry aloul. Hearing the Devas cry., 
S'ankara became wrathful and, quickly coining before Mahisa, struck 
him with his trident (5u!a). The wicked Mahisa made his weapon 
ineffectual and bejlowed aloud and struck on the breast of Sankara with 
his S'akti (a kind of missile). Thus w>unded in his breast S'aukara did 
not feel any pair; ratbor, with his eyes red with anger, He struck him 
again with Trisula. Seeing Sankara engaged with Mahisa, Hari 
becoming conscious came again on the bittle-field. Seeing the two 
powerful Deva chiefs, Hari and Hara, in the battle-field Mahisa became 
very much angry: he then assumed a buffalo body and wagging his big 
tail to and fro came in front of them with a desire to fight. That terrible 
Mahisa of a huge body shook hia horns and bellowed so deep like a 
thundercloud that even the Devas got frightened. He began to burl 
the huge mountain peaks with his two horns. The two powerful Devas 
Hari and Hara, began to shoot at the Dauava de idly arrows after arrows. 
Seeing these two gods shower arrows upon him* Mahifa began, to hurl 
mountains on them bv his tail. Visnu out oft those mountains into 
hundred pieces' by his arrow* *nJ struck at him instantly with his Chakra, 
Struct thus by Chakra, the Lord of the, Dln»vas fainted^ but he instantly 
rose -tip with a human" body. The mountain-like- terrible D&nava with 



372 



SRt MAD DEVI BrlAGAVATAM. 



a club io his hand frightened the Devas and uttered grave sounds like those 
of rumbling raio * clouds. Hearing that, the BhagAvan Vis nu sounded 
a more terrible sound with his Paflchajanya S'ankha (conchshell), Hear* 
ing the sound of that conohshell, the Danavas were .truck with terror 
and the ascetic Risis and Devas became exalted with joy. 

Here ends the Sixth Chapter of the Fifth Skandha on the Deva 
Danava fight in &rt Mad Devi Bh&gvatam, the Maha Puranam, of 
18,000 'versus by Mahargi Veda Vyasa. 



CHAPTER VII. 



1-3. Vyftsa said : — 0 King! Mahisa, seeing the Danavas afflicted with 
grief, quitted his buffalo appearance, assumed a lion form and spreading 
his long mains began to roar aloud and fell amidst the Deva forces; then 
the Devas wen terrified on seeing his sharp nails. That lion-form 
Mahisa first attaoked so severely the Garuda with his ' nails, that his 
whole body was besmeared with blood; then he attacked Visnu's arms 
with his nails. 

4-11. Seeing the Danava, Vasudeva Hari raised his discus in anger 
•nd attacked him with great force to kill him. Just when Hari struck 
the Danava violently with his Ghakra, the powerful Danava quitted 
immedately his lion-form, assumed the buffalo form and struck Hari with 
bis two horns. Vasudeva, thus pierced in his breast with the horns, 
became confounded and fled away as best as he could till he reaobed his 
own abode, Vaikuntha. SeeingiHari thus fleeing away, Sankra, too, thought 
him invulnerable and fled to his Kailas'a mountain with fear. lirahmS, 
•too, fled to bis own abode with terror; but the powerful Vftsava took 
patience and remained steady in the battle. Varuna taking hie fSakti 
waited patiently for battle. Yama, too, with his staff remained there 
teady to fight. Kuvera, the^Lord of the Yakfas, remained very busy in 
«loae fighting with the Danavas; Fire,' taking Sakti, also waited. The 
•Sun and Moon, the Lord of the stars, both remained in firm resolve to 
fight with Mahisa, the lord of the Danavas. 

12-22. 0 Kingl In the meanwhile, the Danava foroes got angry and 
attacked them on all sides, shooting at the enemies a mass of dangerous 
serpent-like arrows. The Lord of the Danavas, Mahisa, too, assuming 
the buffalo appearance, reigned* supreme in the middle, At this moment 
Heree sounds of the warriors on both the sides were heard. During the 



Book V.] CHAPTER VII. 373 

•bafp contest of the Devas and Da navas, the sounds from the bowstrings 
and the clappings of the hands' were heard like the roarings of thunder. 
The powerful Danava, then swelled with pride, began to burl the mountain 
tops with his horns, thus killing the Deva forces, Some by hoofs and some by 
the lashing of the tail, thnt angry Mahisa, very wonderful to behold, sent to 
the region of Death. Then the Devas and Gandarbhas beoatne very much 
frightened; so much so, that Indra fled away at once on the sight of Mahisa. 
Indra thus retreating from the field, Yama, Kuvera, and Varuna all quitted 
the battle-ground with fear. Indra fled away quitting his Airavata elephant 
and Uohchais'rava horse ; so Mahisa got the possession of the elephant 
and the horse, as well the heavenly cow of the Sun. So the Danavas 
oonaidered themselves pre-eminently victorious and returned to their abodes. 
Next they wanted to go, as early as possible, to the Heavens, with all their 
forces. In no timo Mahisa went to the abode of J ndra, deserted by all 
the' terror-stricken Devas aud got the possession thereof. Then taking 
his seat on the beautiful throne of Indra, he made the other- Danavas 
occupy the several seats of the other Devas. * 

23-27. Thus fighting full one hundred ySarg, the Dinava Mahisa, 
puffed up with pride, acquired the seat of Indra, his desired object. He 
banished the Devas from the Heavens; the Devas, thus tormented, began 
to wander in the caves of hills and dales for a period of good many years. 
O King! The Devas, at last, were quite tired and took the four-f ico.l 
tirahma, the Creator's refuge. At that instant, the Lord of the world, the 
Rajas incarnate, the Originator of the Vedas, was seated on His lotua 
seat ; surrounding Him were standing his mortal sons Marichi, etc., with 
their passions subdued, mind calm and beyond the sphere of the Vedas 
aud Vedangas; there were there also Siddhas, Oandnrbbas, Kumar as, 
Ch&ranas, Uragas, and Fannagas, The terrified Devas then began 
to praise and chant hymns to Brahma, the Lord of the woiid. 

28-33. The Devas said :— " 0 Creator I O Lotus-born ! O Thou, the 
Remover of the pains and atBiotions of all this world ! How is it that you 
are not moved with pity towards the Devas, seeing that we are defeated 
by the lord of the Danavas and have been banished from our abode ; what 
more shall we say, our troubles are now indescribable, as we are living in 
the caves of hills and dales. O Creator 1 A son may be a hundred times 
guilty of offence ; is it, then, that the father, devoid of any feeling of oove- 
tousness, deserts his sons, and gives them trouble 1 We are oppressed by 
the Danvaas, we who are wholly devoted to your lotus- feet, why are you 
to-day showing signs of indifference towardsus 1 That wicked Danava 
is the roughly enjoying to-day the.Heavens of the Devas, is forcibly taking 
their chare of the oblations of clarified butter in the Yajflae (»aorifiow) 

f TM» RJUfXKMISHNA MI9MON I 



374 Sal mad dev! bhAgavatam. 

. from the Brahmanas; ia enjoying thr Parijata tree and also the heavenly 
iailohing cow, the jewel of the ocean. What more shall we describe to 
jrou the strange doings of the Asuras ; 0 Lord of the Devas ! Yon are 
perfectly aware of all that they strive and exooute; for, by your knowledge, 
you know everything of this world ; therefore, 0 Lord I We lie prostrate 
at your feet. That vicious Danava, of wicked character and fall of 
mischievous actions, gives us trouble* in various ways wherever we go ; 
0 Lord of the Devas ! Thou art our only Protector ; therefore, 0 Lord 1 Do 
what is good to us. Thou art the Awarder of the desires of the Devas,. 
Thou art the First Creator of the world, and Preserver ; therefore if Thou 
dost hot do us our good, to whom else shall we take refuge, when we are 
so severely oppressed as if we are burnt in a forest conflagration ! Who else 
is more lustrous, more beneficent and more -peace-giving Governor ? 

34-35. Vyasa said :— 0 king ! All the Devas, praising Him thus, 
bowed down to the Lord of creation with folded hands and saluted him, 
with th'ei»faoes very heavy, overladen with -deepl sorrow. The Grand Sire 
of all the Lokas, seeing the plight of the Devas, consoled them with sweet 
words and made them happy. 

36.43. 0 Suras! What shall I do? Tho Danava has become 
exceedingly haughty on account of his getting boons ; he oan be killed by 
females only ; He is invunera'ule by any male' What remedy is there now ? 
Therefore, 0 Suras 1 Let us all go to Kailasa, the best of all the mountains; 
thence we. will take Saukara, the expert in doing the works of Gods, 
and go to Vaikunfba, where Visnu, theDeva of the Devas resides. There 
we all will unite and hold a oounsel and decide what is best to do, to serve 
the purpose of the gods. Thus making out the programme, Brahma riding 
on his Hamsa went to Kailasa, acoompanied by" all the Devas. At the 
same time Siva came to know out of his introspection about the coming 
of Brahma and the other Devas and soon came out of his dwelling abode. 
#hen they met each other, they saluted each other and felt very glad. 
The Devas then bowed down to them. Seats were given to the Devas ; 
and when they sat respectively on their Asanas, the Lord of Paijvatl also 
took his own seat. Siva asked the welfare of Brahma and the Deva? 
and asked the reasons of their coming to Kailasa. 

- ,44. 6 Brahma I What has caused you to come here along with 
Indr| and the other Devas? 0 highly fortunate one I Please men- 
tion it. ... 

45.47. Brahma said :— 0 Deva of the Devas I The. Danava Matiisa 
is oppressing all the Devas in the Heavens; they therefore terrified 1 are 
Waodexing hither and thither in t*h<S eaves and hills with Iridra. Jffiiflftfa 



BookV.] CHAPTER VII. 875 

and the other Danavas are now accepting their share of Yaj Has ; the 
Lokop&las, being oppressed, have come to-day and are now taking shelter 
of Thee. O Sambhu I Considering the situation serious, I hare taken 
them with me here ; therefore, O Deva, do that which is reasonable and 
by which the purpose of the Devas can be carried out. O Bhuta Bhavanal 
(The creator of the world) The whole charge and responsibility of all 
the Devas devolves on Thee. 

48. Vyftsa said :— O King ! Hearing thus, Ankara smiled a little 
and spoke oharming words to the Lotus-born in the following manner 

49-55. O Bibhu ! It is You that gave before this boon to Mahisa- and 
therefore it is you that h.ve wrought this mischief; The Dftnava has 
become so strong a hero that he has caused terror to all the Devas even'. 
Now where can we get such a noble woman who becomes able to kill 
that D&nava, elated with pride. My wife nor your wife ought to go to 
battle ; even if they, the good ladies go, how will they be able to fight ? 
The fortunate wife of Indra, too, is not expert in the art of warfare j where 
else there is another lady who can kill this demon, blinded with pride. ' I, 
therefore, propose this ; let us all go to day to Visnu and, praising him 
with hymns, engage him quj'ekly to this cause of the gods. Visnu is fore- 
most amongst the intelligent; therefore it is highly advisable to execute 
all aotions after duly consulting with him. He, by dint of bis high 
intelligence, will find out means and effect our purpose. 

Vyasa said :— 0 King 1 Brahma and the other Devas heard Rudra 
and approved heartily and saying, u Be it so" instantly rose up. At the 
time, seeing all the auspicious sign 8 concerning the tucccss of the gods, 
they all became glad; and, riding on their respective vehioles, drove 
towards the abode of Visnu. Favourable fragrant winds, pleasant to tpuph, 
began to blow gently, birds began to chant hymns of praise and signs of 
success were seen all along their way. The sky was clear and the quarters 
beoame free; in Bhort, everything showed favourable"a)l along their way. 

Here ends the Seventh Chapter on the going of the Devas to Kail&sa 
in the Fifth Skandha of Sri Mad Devi Bhagavatam, the Mahu Pur&nam 
of 18,000 verses by Mahafsi Veda Vy&ea. 



37« fat MAD DEVl BHAGAVATAM. 



CHAPTER VIII. 



1-4. Vyasa said :— Soon the Devas reaohed Vaikuntha, protected by 
Visnu ; they at onoe began to look at the exquisite indescribable beauty 
of the place. At intervals they saw nice lovely divine houses, shining and 
appearing very splendid ; pools and lakes were seen in front of them beau- 
tified with Kalhara lotus flowers. They began to see, at other places, rivers 
flowing ; swans, oranes, Chakravakas and other aquatic birds were swimming 
there easily and warbling lovely sounds. At other places again, beautiful 
gardens came to their sight adorned exquisitely by Champaka, As'oka, 
Mandara, Bakula, Amrataka, Tilaka, Kuruvaka and Mallika and various 
other flower trees, the cuckoos were seen there cooing melodiously, bees 
humming gently and peacocks dancing beautifully. 

5-6. In the centre was situated the golden palace of Hari, towering 
to heavens, the rooms and quadrangles were all charming ; at places, they 
were bedecked with gems and jewels and adorned with various paintings. 
There was the Divine Seat in the centre, composed wholly of gems and 
jewels; and Visnu was ocoupyingjthii place. There were Visnu's Parisadas 
or attendants, Sunanda, Nandana, and others ; they were so much 
devoted to their master that there hearts never become attached to any 
other thing ; so they were devotedly singing His praises and chanting His 
hymns with undivided attention. 

7' 10. There were dancing the Apsaras (celestial nymphs) and 
the Devas, ftandarbhas, and Kinnaras were singing in melodious tunes. 
Those who love tie chanting of the Vedas, such calm-tempered Munis 
were reciting the Vedic Suktas and thus highly extolled Him. The 
two lovely gate-keepers Jaya and Vijaya were waitin g at the entrance 
gate with golden sticks in their hands ; the Devas coming nigh the city 
of Vif $u caught sight of them and said .— " Any of you may go and 
inform Visnu that Brahma, Rudra, and the -whole host of gods are waiting 
at His door to see Him." 

11. Vyasa said: — 0 king I Hearing their words, Vijaya went away 
at once to Vi?nu ; and, saluting Him, informed Him of the arrival of the 
Devas. 

12-13. Vijaya said :— 0 Lord ! Thou destroyest the enemies of the 
gods ; henoe Thou art the most worshipped of them. 0 Lord of Rami I 
The whole hosts of gods have come and are waiting at Thy door, 0 Bibhtt ! 



Book V.] CHAPTER VIII. 3f 7 

Brahma, Rudra, Indra, Varuna, Fire and Yama aad other gods, anxious to 
see Thee, are all praising Thee by proper hymns. 

14-32. Vyasa said:— Hearing Vijaya's words, Visnu, the Lord of Rama 
became very anxious and soon went out of his room to see the Devas. 
Hari came up to them and seeing the Devas waiting at the doors very 
morose and tired, cheered them up by casting a favourable glance full of 
affection and love. The gods bowed down and praised hytnris to 
Jagannatha the Deva of the Devas, the enemy of the Daityas and revealed 
in the Vedas. 0 Deva of the Devas I Thou art the Creator, Preserver, 
and the Destroyer of the worlds ; Thou art tho ocean of mercy and the tole 
refuge of this Universe ; O Lord ! We have oome to Thee as our Great 
Refuge; therefore dost Thou save us from theipresenb difficulty. Thus praised 
by the god9, Visnu said :— O Immortals ! Take your respective seats and 
speak how are you all ? Why have you all in a body come here ? Why 
are you so muoh depressed and worn out with cares ? Why do you look 
so melancholy ? Say soon for what purpose you with Brahma and Rudra 
have come here. The Devas said : — "O Lord ! The Asura Mahisa is 
very cruel and wicked ; always addicted to vicious acts ; now that most 
sinful Danava has become very much puffed up with pride and is torment- 
ing us always." What more shall we say t than this, he -is appropriating 
to himself the share of the YajHas performed by the BrAhmins ; we are, 
therefore, terror-stricken and are wandering in mountains and fastnesses. 
O Destroyer of Madhu ! He has become unconquerable due to his being 
granted the boon ; considering, therefore, the gravity of our situation we 
have taken refuge unto Thee. O Erisna I Thou art acquainted with all 
the tricks and Mflya of the Daityas ; therefore Thou art capable to kill 
them. Therefore Thou alone art able to deliver us from the present 
difficulty ; be pleased, therefore; to devise means for that purpose. The 
Creator Brahma has granted him this boon that the demon could Dot be 
killed by any man ; therefore we are asking you where can we get a female 
who will be able to kill that hypocrite in battle. Mahisa has turned out 
very wicked on the strength of that boon ; say, therefore, who amongst 
Uma, Laksmi, Saoht.or Vidya or any other woman will be abla to kill bim. 
Therefore, O Gracious One to faithful worshippers and attendants! Thou 
art the Preserver of this world ; now devise specially the cause of his death 
and carry out the purpose of the gods. Vyasa said:— " O king! Visnu, 
on hearing their words, spoke smiling " we. fought before; but this Asura 
oould not at that time be killed. Hence "if some beautiful female Deity 
be now created out of the oolleotive energy and form of the iSaktis of eaoh 
of the Devas, then that Lady would Be able easily to destroy that Demon 

4A 



378 



Sri mad DEvt bhAgavatam. 



by sheer force. The Lady Deity then sprang from the collective 
energy of ours, would at once be able to destroy that Mahi|a, elated 
on his getting the power, though he is skilled in hundreds of Maya's 
(magics). Therefore ask ye now all, with you"r wives respectively, boons 
from that portion which resides in you all in the form of Piery Energy, 
that the collected energy thus manifested may assume the form of a Lady. 
We will then offer unto Her, all the Divine weapons, the trident, etc, .that 
belong to us. That Deity, then, full of energy and with all the weapons 
in Her hands would kill that wicked Demon, vicious and swelled with 
vanity. . .» 

33-46 Vyasa said: —On Visnu, the Lord of the Devas, saying thus, 
came out spontaneously, at once, of the face of Brahma, the bril- 
liant fiery energy, very diffiault to conceive. That energy looked red 
like gems and pe.irls, hot, at the same time, a little cool, having a beau- 
tiful form, and encircled by a halo of light. 0 King I The high-souled 
Hari and Haw, of mighty valor, wore astonished to see this Fire, emitted 
from Brahma. Next came out of the body of Sankara, His fiery spirit, 
quite in abundance and very wonderlul to behold; it was silvery white, 
-terrible, unbearable, and incapable of being seen even with difficulty. 
It extended like a mountain and looked horrible as if the incarnation of 
the Tamo Guna like another Tamo Guna (Siva is the incarnation of 
Tamo Guna that destroys everything). It was very surprising to the 
Devas and very fearful to the Diity vs. Next a dazzliug light of blue 
colour emanated from the body of Vifnu. The light that came out of 
tbe body of Indra was hardly bearable, of a beautiful variegated colour, 
and comprised ia itself the three qualities. Thus masses of lights came 
qut respectively from Kuvera, Yama, Fire and Varuna. The other Devas, 
|ioi, gave their shares of fiery lights, very lustrous and splendid. Then 
jihese all united into a great Mass of Fire and Light. Like another 
Himalayan mouutaiu shone full their lustrous Divine light ; Visnu and 
the other Davas wore all extremely surprised to see this. While the 
Devas were thus looking steadfastly on that Fire, an exquisitely handsome 
Lady was born out of if, causing excitement and wonder to all. This 
Lady was Maba Lakjmj; composed of the three qualities, of the three 
tfolpurs, beautiful, and fascinating to the universe. Her face was white, 
eyes were blaok, her lips were red and the palms of her hands were 
Qqpper-red. She was adorned with divine ornaments. Tho Soddese 
wis now manifest with eighteen hands, though She had a thousand bands 
(in Her unmanifested state). Now She became manifest out of the mass 
of fire, for the destruction of the Atfuras. 



Book V.] 



chapter vnr. 



379 



47-52. Janamajaya said :—0 Best of the Munis! 0 Krisna ! You 
ire highly fortunate and you are all-knowing. Kindly describe, in detail, 
he birth of He* body. 0 Deva ! Please say whether the energies of all 
he gods united into one or remained separate ? Whether Her body and 
ier limbs were all luminous. Was it that Her face, nose, eyes, etc., and 
,11 other parts of Her body were created out of the different fires rea- 
>eotively or whether was it that those limbs were fashioned when the 
lifferent fires blended into one huge mass ? Describe, in detail, the origin 
>f the body and the several limbs thereof ; also inform me the limbs that 
vere produced out of the corresponding Deva's fiery part ; as well tell 
ne the several ornaments and several weapons given by the several 
)evas respectively. I am very desirous to hear all these from ' your 
□tus-like mouth. O Brahman ! Hearing from your lotus-like mouth 
he life and doings of Maha Liksmi, the sweet juice as thoy are, I am 
as yet not satiated (and am desirous to hear more). 

53. S(Ua said :— Ved.j Vylsa, the son of Satyavati, hearing his 
words addressed him in the following sweet word*: — 

54. "O Bast of Kiras ! Very fori, mate you are. I will describe in 
detail, to the best of my understanding, the origin of Her body. 

55. Even Brahma, Vismi, Mahesa and Indra are never competent 
enough to desoribe Her form properly. 

56. As I already told you that She sprung at the instant the word 
was spoken, how then can I ascertain tho form or li'<eness of the' 
Devf. 

/' 

S 67. She is constant, She is always existent; though She is one, yet She 
assumes different forms for the fulfilment o( the Deva's ends, whenever 
their positions become serious. 

58-59. Though the actor is one, yet for the entertainment of 
the spaotators, he assumes different forms in the stage, so the Nirguna 
Devi, though formless, assumes in Her pastime, many different forms 
of Satvic, Rajasio or Taraasio qualities, to fulfill the Deva's pur- 
poses. 

60. There are various names given to Her, according as the works 
done by Her vary immensely in their natures, just as the meanings of 
one root vary, some being principal and some secondary, acoording to the 
meanings and objects they convey. 

61. 0 King I I will now describe to you. as far as my knowledge goes, 
the Excellent Form thai) came out of that mass of Celestial Light. 



380 gfif MAD DEVf BHAGAVATAM. 



62. Her grand beautiful white lotus-like face was created out of 
the fiery energy of Sankara 

63. Her glossy black baautifuljhairs of the head, overhanging to the 
knees, were formed out of the jlight of Yami; theso all came to a fine 
pointed end. 

U4. Her three eyes came out) of the energy of Fire ; the pupils of 
those eyes were of a black colour ; the middle parts were of a white colour 
and the ends were red. ' 

tS5. The two eyebrows of the Dovi were black and came out of the 
spirit of Sandhya (twilights); they were nicely curved and were looking 
•pirited, like the bow of the Cupid and they were shedding, as it were, 
cooling rays. 

60. From the light of VAyu (air), Her two ears were cieated ; they 
were not very long, nor very short, beautiful like the swinging seat 
(rooking chair) of the God of Love. 

67. Her nose was fashioned out of the fire of Kuvera, the Lord of 
wealth ; it looked like the til flower, glassy and exquisitely", charm- 
ing. 

08. 0 King ! Her pointed rows of glossy and brilliant teeth, looking 
like gems, came out of the energy of Daksa ; they looked like the Kunda 
flowerp. 

69. Her lower lip was deep red aud it came out of the tire of 
Aruna (the charioleer of the Sun) ; Her benutifnl uppar lip came out 
of the energy of Kartika. 

70. Hor eighteen hands oame out of the Tejas of Visnu and Her 
red fingers came out of the Tejas of the Vasus. 

71. Her breasts came out of the* energy- of Soma and Her middle 
(navel) with three folds was created out of the spirit of Indra. 

72. Her thighs and legs were from Varuna and. Her spaoious loins 
oame out from Earth. 

73-74. 0 King ! Thus from the various Tejas, contributed by the 
Devas, that Heavenly Lady came out. Her body and the several parts there- 
of were beautiful ; Her form was incomparably graceful and the voioe 
was exquisitely sonorous and lovely. The Devas, oppressed by Mahisa- 
inra, became overpowered with joy seeing this well decorated Devi, having 
beautiful eyes and teeth, and charming in all respeots. " 



Book V.] 



CHAPTER IX. 



881 



15. Visnu then addressed all the Devas to give all their auspicious 
orpaments and weapons, He said :— " O Devas 1 Better give, all of 
jou the various arms and weapons, endowed with strength, created out 
of your own weapons and give them all to day to the Devi. 

Here ends the Eighth Chapter of the Fifth Skandha on the description 
of the origin and the form of the Devi in Sri in ad Devi Bh&gavatam, the 
Maha Purfttam, of 18,000 verses by Maharsi Veda Vyasa. 

CHAPTER IX. 



1-22. Vyasa said : — On hearing Visnu's words, the Devas became very 
glad and presented immediately their own weapons, ornaments and cloth- 
ings. The Esiroda (Milk) Ocean presented 10 Her gladly, the well fitted 
necklace, clear as crystal, and a pair o£ divine cloths, of a red colour, never 
becoming old and Very fine. Vis'vakarma was 4 very much gratified in 
his heart and presented a divine jewel to be worn in Her diadem or crest, 
blazing like hundreds of suns; white ear-rings ; bracelets for Her wrist, 
bracelets for Her upper arm, aud other bracelets'.dacked with various gems 
and jewels and anklets brilliant like gems, of a clear Sun-like lustre, decked 
with jewels, and-tink'ling nicely. The architect of the gods, the ocean 
of intellect, Visvakarma gave Her as offerings beautiful, ornaments also 
for the neck, all very beautiful, as well as for the fingers decked with 
gems and jewels, all shining splendidly. Varuna gave for Her head a 
garland of lotuses, never fading away, of such a sweet fragrance as bees 
constantly hover round them and the Vaijayanti garland for Her breast. 
The mountain Hfmalya gladly offered Her various gems and a beautiful 
lion, of a golden colour for Her conveyance. Then that beautiful Lady, 
having all the auspicious signs, wishing welfare to all, and decorated with 
the divine ornaments began to look grand and splendid, mounted on Her 
conveyance, the Lion. Visnu then created another thousand spoked discus 
(Chakram) from His own Chakra, capable to take off the head of any 
Asura, and offered it to Her. Sartkara created another excellent Tris'ula 
from his own Trident, terrible and demon-killing, and offered it to 
the Devi. Varuna created another b right oonoh from his own conch and 
offered it gladly to the Devi. Fire offeredJHer a weapon named Sataghni 
which kills violently the demons, as if that is another god of death. 
Maruta (wind), the chief of the gods, offered Her a wonderful bow and an 
arrow case filled with arrows. The bow oan be drawn with great diffi- 
culty and emits a very harsh sound. Indra created another dreadful 
thunderbolt from his own thunderbolt and gave it at once to the Devt; 
u well the beautiful sonorous bell that used to bang from the elephant 



M MAD DEVt BUAGAVATAM. 



Airavata. Yama, the God of Death, created another beautiful staff from 
hia own sceptre which takes away when time comes, the life of all beings. 
Brahma gladly gave Her a divine Karaandalu, filled with the Ganges water; 
and Varuna offered Her a weapon called PAs'a. 0 King I Time gave 
Her an axe and a shield and Vis'vakarma gave Her a sharp Paras'u. 
Kuvera, the Lord of wealth, gave her a golden drinking cup, 61Ied with 
wine ; and Varurta offered Her a divine beautiful lotus, VisVakarmi 
became very glad and gave Her the Kaumodaki gada, capable to ki\\ 
the enemy of the gods and whenoa hundreds of bells are hanging, an 
impenetrable armour' and various other weapons. The Sun gave to the 
Divine Mother his own rays. The Devas, seeing Her adoraed with orna- 
ments and weapons, began to praise and chant hymns to that most 
Auspicious Goddess, the Great Enchantress of the three worlds. 

23-29. The Deva^ said :— " Salutation to $iva, Salutation to 
the Most Auspicious ; TJiou art peace and nourishment ; we salute again 
and again to Thee. Salutation to Thee, the Bhagvati Davi ; Thou art 
the Goddess Rudrlnt (the terrible], we always salute again and again 
to Thee. Thou art the KulariMri ^tha night of destruction a 1 , the end 
of the world) ; Thou art the Indr&nt. Thou art the Mother, we salute 
again and again to Thee; Thou art tha success, Thou art the the intelli- 
gence. Thou art the growth, Thoa art the Vaisnavt; salutation again and 
again to Thee. Thou art within the earth ; yet the earth does not know 
Thee. Thou art again the inmjst of the earth and controllest the things with- 
in this earth; we offer our salutations to that Supreme Cause, the Highest 
Goddess. Thou art within this MAya (the unborn) yot the Maya does not 
know Thee. Thou residest again within the innermost of the M&ya and 
direoteat that Unborn One, the Maya, we salute again and again to that 
8upreme Cause, the Great Directress, the &vtt (the most auspicious). 
0 Mother ! Do what is good to us ; we are oppressed by our enemy, 
dost thou proteot ns ; by Thy own power dost Thou overpower and kilt 
that Mahisa. That demon is vulnerable by woman only ; he is deoeitful, 
cunning, dreadful, aud swollen with pride on hia having got the blessing ; 
he assumes many forms and torments the Devas. 0 On«, devoted to tht 
Bhsktas 1 Thou art the only refuge of all the gods ; 0 Thou art the supre- 
me goddess, we are very much harassed and oppressed by . the Dattava ; 
therefore dost Thou now protect us ; we bow down to Thee. 

- §0. Vyasasaid :— When tin Djvas had praised thus, the Highest 
Goddess, the Giver of all h»ppiness, then smilingly said in the foilo-vin^ 
, .tjUipioious terms : — 



Book V.] CHAPTER IX. 383 

Si. O Devas 1 To day in the battle ground I wilt overpower that 
wioked Mabisi, of cruel disposition and take away his life." 

32-48. Vyasa said : — Speaking thus in » melodious voice, the Supreme 
One smiled and again said :— " This world is all full of error and delusion. 
Reallv, it is very wonderful that Brahma, Visnu, Mahes'a, Indra and other 
gods are all shuddering out of fear from Mahisa D&nava. The power of 
Destiny is exceedingly great and terrible ; it9 influence cannot be over, 
come even by the best of the Devas. O king ! The Time is the Lord of 
happiness and pain ; Time is, therefore, the God. The wonder is this that 
even those who can create, preserve and destroy this world, they are 
being overpowered and tormented by Mahisa. The Devi, thinking thus, 
smiled ; then laughed and. laughed very hoarsely ; it seemed that a roar 
of laughter then arose. And the Danavas were struok with terror at that 
very dreadful sound. The earth trembled at that extraordinary sound ; the 
mountains began to move and the vast ooaaus.'that remained oilm began 
to be agitated with billows. The uproar filled all the quarters and the 
mountain Manx trembled. Then the Danavas, hearing the tumultuous 
uproar, were all filled with tremendous fear. The Devas booama very 
glad and said thus : — " 0 Devi ! Let victory be Yours ; save us. The 
intoxicated Mahisa, too, hearing those words, became very angry. 
Mahisa, struck with terror at those words, asked the Daityas " O 
Messengers '. Go and ascertain how has orignated this sound. 

41-48. Who has made this harsh sound ? Bring that devil who has 
made this hoarse njise, be he a Deva, Dlnava, or anyone else unto me, 
and I will kill that roaring villain, who, it seems, has been puffed, with 
egoism and vanity. The Davas are not making this noise, for they are 
vanquished and terror-stricken ; The As'uras are" not d >ing so, for they 
are my subjects ; then, who is the stupid fellow that h n d'ond so ? Surely 
he is of very little understanding ; his days are numbered ; and I will 
-•carry him to the home of Death. Go you, ascertain the cause of sound and 
come back to me ; then I will go there and destroy that wretch who made 
this noise to no purpose. Vyasa said : —No sooner the messeagers heard 
these words of Mihisa, than they at once went to the Devi and saw that 
Her boly and the several pirts thereof ware all very beautiful; She had 
eighteen hands, She was decorated completely with various ornaments all 
over Her body, all the auspicious signs were being seen in Her body 
and that She was holding excellent divine weapons. That auspicious Goddess 
beautiful, was holding in Her hands, the cup atid drinking wine again and 
ajain. Beholding Her this form, they were afraid and fled at once to the 
Mahisa and informed him the cause of that sound. 



384 ' SRt MAD DEVt BHAGAVATAM. 



49-54. The Daityas said :— " 0 Lord I We have seen one grown Up 
woman ; whose whereabouts we are quite ignoriut. The Devi is 
decorated with jewels and ornaments all over H°r body ; She is not human 
nor Asuri but Her form is extraordinary and beautiful. That 
noble Lady is mounted on a Hod, holding weapons on all Her eighteen 
hands and it roaring loudly ; She is drinking wine ; so it seems that She 
is puffed up with liquor. It is quite certain that She has no husband. 
The Devas are gladly chanting praises from the celestial space that Let 
Victory be to Her side and that She save the Devas, 0 Lord I We 
don't know at all who is that handsome woman? or whose wife is she; 
why has she come there? and what is Her motive ? Sentiments of love, 
heroism, laughter, terror and wonder are all fully shining in Her; therefore 
we are very much overpowered by the halo emitted from Her ; and we 
oould not even see Her well. 

Note. — Ra9as means sentiments. The rasas are usually eight. Srfn- 
g&ra, Hasya, Karuna, Raudra, Vira,Bhayanakah, Bibhatsadbhu tasangau, 
Chetyastau, Natyan, Rasah smritah but sometimes Santarasah, is added 
thus making the total number nine; sometimes a tenth, Vatsalyarasa 
is also added. 

0 Eingl In compliance with your order, we have come baok to you 
no sooner we had seen the Lady, without even addressing Her in any 
way. Now order us what we are to do. (55). 

56-58. Mahisa said:— "0 Best of ministers! 0 Hero I Under my 
oommand, x go there with all the forces and ubo the means, conciliation, etc, 
and bring that woman, having a beautiful face (like the Moon), to ma. 
If that Lady do not eome even when the three policies, Sama (concili- 
ation), Dana (making gifts), and Bheda (sowing dissensions in an enemy's 
party and thus winning him over to one's side, one of the four Upayas or 
means of success against an enemy) are adopted by you, then apply the 
last resort Danda, (or war) in such a way that Her life be not destroyed 
and bring that beautiful woman to me. I will gladly make Her, of blaok 
curling hairs, my queen-consort. In case that deer-eyed one comes gladly, 
then do my desires without causing any unpleasant feeling ; (a cessation 
of sentiment). I am enchanted on hearing about Her beauties and 
wealth. 

59-67. Vyasa said:— The prime minister, on hearing the words of Mahisa 
took with him elephants, horses, and ohariots and hurriedly went to the 
desired place. On coming near to the Devi, the minister began to address 
Her in sweet words from a sufficient distance in a very humble and oour- 
teous way. 0 Sweet speaking! Who art Thou? What has caused Thee to 
come here? 0 Highly fortunate 1 My master has asked through me these 



Book V.] 



CHAPTER X. 



385 



questions. My master cannot be killed by all the Devas and men; he 
has conquered all the Lokas (worlds/ O Beautiful-eyed ! On aooount of 
getting his boon from Brahma, the-Lord of the Daityas has become very 
powerful ; and consequently being very proud, assumes different forms at 
will. He, our King-Emperor Mahisa, the lord of the earth, hearing about 
Thy beauty and dress, has expressed a desire to see Thee. O Beauti- 
one ! Whether he will appear before Thee in a human form ? He will do 
whatever Thou likest. O Deer-eyed One ! Be pleased now to go to 
that intelligent King. In case Thou dost not go, we will bring the 
King, Thy devotee, to Thee. O Lord of the Devas ! " Our King has 
heard of Thy beauty and grandeur and has become very much submissive 
to Thee. We will therefore do exactly what Thou desirest. Therefore, O 
Thou having thighs thick and round like those of a young of an elephant ! 
Be pleased to express what Thou likest and we will do quickly as Thou 
desirest. 

Here ends the Ninth Chapter of the Fifth Book on the worship offered 
by the gods to the Davi and the weapons offered by them in the Mahft 
PurAnam, S*ri Mad Devt Bhagavatam, of 18,000 verses by Maharsi 
Vada Vyasa. 



CHAPTER X. 

1-16. Vyftsa said:-Thej'Maha Ma y a, that Excellent Lady, hearing 
thus the words of the prime minister of Mahisa, laughed and spoke with 
a voice, deep like that of a cloud, thus:— "O Minister-in-chief I Know Me 
as the Mother of the gods ; my name is Maha Laksmt. It is I that 
destroy all the Daityas. I am requested by all the Devas to kill the 
DAnava Mahisa; they have been oppressed and deprived of their share of 
Yajiia offerings. Therefore I have come here to-day alone, without any army, 
to take away his life. 0 Good One I I am pleased with your sweet words 
of welcome, m showing me mark* of respect. Had you not behaved thus 
* would have certainly burnt you to ashes by my fiery sight, which 
the -un.versal conflagration at the break up of the world. O Mui* 
P« Who is there that gets not pleased with sweet words I 

«nv°n M and 8p6ak t0 him the f °»o"ing ^rds of mine : - 
u Villain I Go down to PAt&la (the nether regions) at onoe if you have 

fil 68,re t0 .!! Ve - ° th «»i«>. I will slay you* the wicked one, in the battle- 
WW ; you will have to go to the house of Death, pierced by my. mass of 
nove - O Stupid One J Know that this is merely kindness shown unto 
f°u, that 1 have told you to go soon to Patftla and that the Devas get 



886 sr! mad devIjhAgavatam. 



possession of their Heaven, with no delay. "O One of weak intellect! There- 
fore dost Thou leave possession of this sea-girt earth and go alone without 
any delay to Pat&la, before my arrows are shot at yon. 0 Asura ! Or if 
you desire to fight, then eome at once with your powerful warriors ; I will 
destroy all of them. 0 One of dull intellect ! I will kill you in battle, 
just as I killed before in yugas after yugas countless Asuras like you. 
0 Passionate creature ! Better shew that your efforts in holding weapons 
have been crowned with success by your being engaged iu battle against 
Me ; otherwise they will all be useless. 0 Stupid 1 You thought that you 
would be vulnerable alone to women ; hence you oppressed the Devas 
entitled to worship ; 0 wicked one ! No longer show your pride on the 
srength of your getting the boon from Brahma, that you would be 
vulnerable only to the females. Thinking it advisable to observe the 
words of the Creator, I have assumed this incomparable Eternal Female 
appearance and I have come here to slay you, 0 wicked one ! 0 stupid 
one ! If you have any desire for your life, then quit this Heaven and go 
to Patala, infested with snakes, or anywhere else you like. 

17-28. Vyftsa said :— Hearing these words of the Devi, that minister, 
surrounded by forces, replied in reasonable words thus :—" 0 Devil You are 
speaking in words befitting a woman and puffed up /with pride. You are a 
woman ; the lord of the Daityas is a hero ; how can a battle be engaged 
between you two. It seems to me impossible. Your body is delicate, a 
girl 'in lull youth; especially you are alone and Mahisa is of huge body and 
powerful ; so the fight comes next to impossibility. He has elephants, 
horses, chariots, infantry,' etc., and countless soldiers all armed with 
weapons. Therefore, .0 Beautiful One I He will find no difficulty in 
killing you in battle as an elephant finds no difficulty in treading over the 
M&lati flowers. Bather, if I utter anything harsh to you, that would go 
against the sentiment of love with you ; therefore I cannot speak rudely 
to you out of my fear not to interrupt the above feeling. True, that our 
king is an enemy of the gods ; but he has become extiemely devoted to 
you. Therefore it is wise to speak words full ef conciliation or generosity. 
Were it otherwise I would have shot arrows at you and would have killed 
you in as much as you have thus boasted in vain and spoken so dire a 
falsehoold, resting merely on the strength of your youthful pride and 
cleverness. My master has become-fatcinated on hearing your extraordin- 
ary beauty, hardl y to be seen'in this world; it therefore behoves me to 
speak sweet words to you for the sake of pleasing my master. O Large- 
eyed 1 This kingdom and the wealth thereof are all yours ; in fact, Mahisa 
. will be your obedient servant ; therefore, better forsake your anger, leading 



Book V.J CHAPTER X. 39 

ttf your death ; and cultivate friendship with him. O Sweet Smiling One ! 
I ara falling at your feet ; you better go to him and become at onoe his 
queen-consort. 0 Handsome Woman I No sooner you become the queen 
of Mahisa than you will get at once all the pare wealth of the three worlds 
and the unbounding happiness of this world. * 

29-45. The Devi said : — " Minister ! I now spaak whit is pregnant 
with goodness and wisdom to you, according to the rules of the fSlstras, 
keeping in view also the oleverness that you have shown in using your 
words. Now I come to understand from your talk, that you are the ohief 
secretary of Mah is 1 ; and therefore your nature and intelligence are like 
those of a beast. And how can he he intelligent, whose ministership is 
occupied by a man of your nature I Nature has ordained connection 
between two persons of like nature. O Stupid One I Did you think a little 
beforehand the meaning of your words when you told me of my feminine 
nature? Though I am not apparently a man, jet my nature is that of 
the Highest Purusa (Man) ; I shew myself simply in a feminine form. 
Your master asked before from Brahma that he would prefer death, if 
possible, at the hands of a woman ; th-refore, I consider him quit-i 
illiterate and ignorant of the sentiment, worthy of a hero. Because to 
die at the hands of a woman is very painful to one whi is a hero; and 
thU is gladly welcome to one who is a hermaphro lite. Nov see that 
your master Mihisi has shown his intelligence, when he courted 
his death from the hands of a woman. For that very reason, I have 
come here in the shape of a womvn to effect ray purpow ; why shall I fear, 
then, to hear your words, contradictory to those of the Sistras. When 
Fate goes against any one, a - grass comes like a thunderbolt ; and when 
fate goes in favour of anyone, a thunderbolt becomes as soft as a bundle 
of cotton. What does it avail even when one possesses an extensive 
army or various .weapons in abundance, taking shelter in a wide extend* 
ing fort? What will his soldiers do to him, whose death has oome olose at 
band ? Whenever, in due time, the connection of the Jiva (the human soul) 
with this body is brought about, then his pleasures, pains and death 
are written. Know this as certain, very certain, that death will oome to 
him in the manner as written by the hands of Fate ; it will never be, other- 
wise. As the birth and* death of Brahma and other gods are ordained, 
your death has been similarly ordained ; no, there is no need of taking 
the example further than this. Those who are tied up by the hands of death 
are surely fools and of extremely blunt intellect, if they think simply on 
the strength of their getting some boons "that they would never die." 
Therefore go quiokly to your king and speak to him what I have said; 
you wiH then sorely obey what he commands you to do. If he wants 



888 Sri mad pevI bhAgavatam. 



bis life, ha, with his retinue, would at once go down to PH&h; let Indra 
and the other Devas get possession of the Heavens and their share of Yajflaa. 
If he holds a contrary opinion, let him be eager to go to the house of Death 
and come and fight with Me. If he thinks that Visnu and the other 
Devas have fled from the battle-fields, he has nothing to boast of ; for ha 
has not shewn his manliness at all even then ; for his victory is solely 
due to his having got the boon from BrahmfL 

46-52. Vyflsa said: — "Hearing these words of the Devi, the Dana' 
va began to think '• whether I ought to fight or to go to Mahisa ? The 
King has become very enamoured and has sent me hither to negotiate 
for marriage; how then will I bo able to go to him if I make .this affair 
unpleasant and interrupted in the middle in its course of harmony." 
"Now it is wise for me to go to the King without fighting; let me then 
go as early as possible in this way and inform him about this whole affair. 
"The King is exceptionally intelligent and experienced; he will consult 
with his other experienced ministers and do what is best. Therefore I 
ought not to fight here rashly ; for victory or defeat would a-like be 
distasteful to my monarch. Wheiher this Lady kills me, or I kiil this 
Lady, the king will be angry iu either case. I will therefore go now to the 
king and tell him what the Devi has said; he will do whatever be 
likes. 

53-66. Vyasa said :— Thus that intelligent son of the minister argued 
and went to the king. Then, bowing down before him, he began to say 
thus:— 0 King! That excellent woman, fascinating to the world, the 
beautiful Devi is sitting on a lion with weapons in all her eighteen 
hands. 0 King I 1 toH him "0 Beautiful Lady ! Be attached to 
Mahiaasura; you will become, then, the queen-consort of the king, the 
-lord of the three worlds. You willjcertainly then be his queen-consort ; he 
will pass his.life, ever obedient to you like an obedient servant. "0 Beauti- 
ful Onel If you choose to make Mahisa your husband, you will become 
fortunate amongst women and will enjoy ever all the wealth of th*' 
three worlds." Hearing my these words, that large-eyed woman, puffed 
up with egoism, laughed a little and said thus:— 'Your king is bora 
- of a buffalo and is the worst of brutes; I will sacrifice him before the 
Dev! for the benefit of the gods. Is there any woman in this world 
so stupid as to select Mahisa as her husband ? ,0 You stupid ! Can 
a woman like me ever indulge in bestial sentiments I A female 
buffalo has got horns ; she, being exoited with passion, may seleot yonr 
Mahisa with horns as her husband and oome to him bellowing. I 
am not stupid nor like her so as to make him my husband. 0 Villain! 
I will fight and destroy the enemies of the gods in the battle-field. Or 



f BOOK V.] CHAPTER XL 389 

if he desires to live, let him flee to Patala. O King ! Hearing those rough 
words uttered by Her in a moment of madness, I have oome to you, thinking 
also how to redress this wrong. O King ! Only I feared not to interrupt in 
your love sentiment ; and therefore I did not fight with Her; especially, 
without Your command, how can I engage myself in useless excitement ? 
0 Lord of the Earth 1 That handsome woman rests maddened on Her 
own strength; I do not know what is in the womb of future or whatever 
is destined to happen, will surely come to pass. You are the sole master 
in this matter; I will do whatever you order me. The matter is very difli- 
oulfc to be reflected upon ; whether it i? better to fight or it is better to 
fly away, 1 cannot say definitely 

Here ends the Tenth Chapter of the-Fifth Skandha on the messenger'* 
news to Mahifi, in Sri Mai Davi Bhilgavatam, the Mah'l PurSnam, of 
18,000 verses by Maharsi Vedi Vyasa^, 



CHAPTER XI. 



1-3- Vyasa said:— The King Mahis&sura, maddened with pride, heard 
the messenger's words and called the aged and experienced ministers and 
said thus:— O Ministers ! What am I to do now ? Better judge you all 
well, and speak out definitely to me. Is it that this Devi has been created 
by the Devas like the Maya of Sarabar&sura and thus has appe»red before 
us ? You are all dexterous and know where to apply the four means of 
success, viz., conciliation, gift or bribery, sowing dissensions, and war; and 
therefore you would better tell me which one of the above four, I am to 
adopt now. » 

4-7. The ministers said:— O King I One should always speak true 
and at the same time pleasant; the wise ones should then select only those 
which are beneficial and apply them. O King 1 As a medicine, though 
bitter, cures diseases, so true words, though appearing unpleasant, lead to 
benefioial results. Those that are simply pleasant, aro generally injariou* as 
to their effects. O Lord of the E»ith ! The bearers and approvers of truth 
both are very rare ; truth speakers also are very difficult to be seen ; 
laudatory sycophancy is found in a great measure in this world. O King! 
Nobody in the three worlds knows what will -be good or what will lead to 
inauspioious results? How can we then definitely pronounce our 
judgment in this diffiouh matter ? , 

8«9. The King said:— Let eaoh of you say separately, according to 
hie own intelleot, what ia his opinion ; I will hear them all and consider 



Sri mad DEvf bhAgavatam. 

for myself. Clever persons should hear the opinions of several persons, 
then judge for himself what is the best and then adopt that as what is 
to be done. 

10. VyAsa said:— Hearing his words, the powerful Virupftksa came 
out foremost of all and began to say pleasant words to the King. 

11-16. 0 King! Please take for certain, what has been spoken by 
that ordinary woman, swelled with vanity, as words simply to scare you. 
The efforts and courage of a woman are known to- all ; who will be afraid 
therefore, to hear abusive language from a woman, praisiog her ownself 
in matters of warfare? OKing! You h*ve conquered the three worlds 
by your own heroio valour ; now if you acknowledge your inferiority, 
out of fear to a woman, you would be subject to very much disgrace 
in this world. Therefore, 0 Kin j ! I will go alone to fight with Cbandika 
and I will kill Her. You can stay here now without any fear. 0 King ! 
See my prowess now; I am just now going with my army and I will kill 
that violent Cbandika, maddened with pride, or I will tie Eler down by a 
coil of snakes and bring Her before you ; then that Lady, seeing Herself 
helpless, will become quite submissive to yon; there is no doubt in this. 

17-30. Vyasa said:- Hearing these word* of Virupftksa. Durdhira 
said:— -0 King I Virupftksa is very intelligent ; what he h»s said just 
now is all reasonable and true. 0 King I You are intelligent ; hear my 
words full of truth also. As far as I think, I consider that woman with 
beautiful-teeth at passionate. For that woman of broad hips has expressed 
a desire to bring you under control by making you fearful ; the mistresses, 
proud of their beauty generally use such words when they become passion- 
ate. When they behave in this way, people call these amorous gestures. 
These crooked words of mistresses are the chief causes in attracting dear 
persons unto them. Those who are skilled in the art of love affair, some 
of them can know these things thoroughly well. 0 King I That woman 
has said, "I will pierce and kill you by arrows, f»ce to faoe, in the battle- 
leld." The sense of this is different. The wise persons that are 
clever and experienced in the art of finding out the oause, declare that the 
above sentence is pregnant with deep and esoteric meaning. Tou oan easily 
see that the handsome women have no other arrows with them j their 
side-glanoee are their arrows. And their words carry their hidden 
meanings, and, expressing their desires, are their flowers. 0 King I Brah- 
ma, Vifnu and Mahes a even have no powers to shoot arrows at you ; 
bow oan, tben, that helpless woman, who appears so passionate, dart real 
arrows at you ? 0 King I That lady said:— "0 Stupid 1 I will kill your 
King by my arrow-like eye-sight. "But the messenger was wanting 
in thai power to appreciate ; so he, no doubt, understood her words in their 



Book V.] 



CHAPTER XL 



contrary sense. The saying of that lady "I will lay your lord in the death - 
bed in the battle-field " is to be taken in the light of inverted sexual in- 
tercourse, where woman is above the man. Her utterenoe " I will take away 
the vitality (life) of your lord is also significant. The semen virile is 
known as the vitality (life). Therefore the above expression means that 
she will makeyou devoid of your virility. There ean be no other meaning. 
O King I Those women that are excellent shew by too much of their 
covert expressions (inusndos) that they seleot and like very muoh their 
beloved. The experts only in these amorous affairs will be able to appre- 
ciate these things. Knowing thus, dealings ought to be made with Her 
so that the harmony in amorous sentiments be not broken. O King 1 
Sama (conciliation) and Dana (gifts) are the two means to be adopted; 
there is ao other way. By these two, that Lady, whether she be proud or 
angry, is sure to be brought under oontrol ; I will go now and bring Her 
before you by suoh sweet words. O king ! What is the use of my talking 
too much? I will make Her submissive to you like a slave girl. 

31-44. — Vyasa said : — Hearing those words of Durdhara, the Dftnava 
Tfimra, who was very experienced in finding out the real nature, said: — 
'I am telling you what is sanctioned by virtue and is at the same time 
full of sweet amorous feelings, pregnant with deep meanings. E indly hear:— 
"O Giver of honour ! This intelligent woman is not at all passionate nor 
devoted to you ; no'r has that woman used any covert expressions to yon." 
''O Great Hero 1 This is strange indeed that a Lady, beautiful, hand-some, 
and of strange features, at the same time alone and helpless, has come 
here to fight." A. good-looking woman, powerful, and having eighteen 
bauds is never heard of, nor ever seen by me in these throe worlds. She 
is holding in each of Hsr hands powerful weapons. O king I All these 
seem to be the contrary actions of Time. O King ! I saw ominous dreams 
during the night ; and I conclude,, therefore, that great (Lingers • are over 
our heads. Early in the morning twilight, 1 saw in my dream that a 
woman, wearing a'black raiment, was weeping in the inner courtyard; that 
some inauspicious events are forthcoming can bi easily judged from 
the above. O King ! The birds were screaming hoarsely in every house 
and vario is calamitous events were seen in various houses ; at this time 
that woman, firmly resolved, was challenging you to fight ; it, therefore, 
seems to me that there is something very serious in this matter. O Lord I 
This woman is neither human, nor a G*ndharvi, nor the wife of any 
Asura. Only to cause delusion to us, she, this wondrous Maya has been t\ 
created by the gods. O King 1 In no ewe, weakness is to be resorted; it 
is wise by all means to fight as beat as possible ; what is inevitable will 
oome to pts3 ; this is my opinion. No one is able to unriddle tbo doings 



392 



$RI MAD DEVt BalGAVATAM. 



of the Divas, whether they would be aus pioious or inauspicious. There* 
fore intelligent ones should weigh proa and cod* carefully and remain 
patient and steady. 0 King ! Life or death is at the hande of Destiny ; 
Nobody, therefore, can do it otherwise. 

45-81. Hearing this, Mahisasura said:— '•O Highly fortunate TAmra I 
Setter, then, stand for fight, fully resolved and go to that Lady, beautiful, 
and conquer Her according to rules of justice and bring Her before me. 
"In case She does not coine under your control in fight, kill Her ; but if 
She comes round, then shew Her honour ; do not kill Her. "0 All- 
knowing ! You are a great hero and at the same thoroughly conversant 
with Kama Sastra (science of love); therefore conquer that Fair One by 
any means you can." "0 valiant Tamra, of mighty prowess I Go then 
with a mighty force and ponder over again and again and find out Her 
intention. Is She prompted by passion or by real inimioal feeling or by 
any other motive ? Try to find out whose Maya is this ? Know all these 
beforehand; then find out the remedy ; next fight with Her according 
to your strength and prowess. Weakness should not be shown- nor merci- 
less behaviour is to be resorted ; you should behave with Her' aooording 
to the bent of Her mind. 

62, Vy&sa said :— 0 king ! Thus hearing the King's words, T&mra 
coming as if under the sway of Death, saluted the -king Manila and 
marched away with his army. 

53-66.- That wicked Danava, who on his way, began to see all the 
fearful inauspicious signs, indicative of Death, beoarae surprised and 
was caught with fear. When he arrived at the spot, he saw the Devi stand- 
ing on a lion, while She was decorated with all the weapons and instru- 
ments, and all the Devas were chanting hymns to Her. Tamra, then bowed 
down before Her with humility and modesty and addressed Her with sweet 
words, according to the rules of the policy of conciliation. "0 DevJ I 
Mahisa, the lord of the Daityae, has Become enohanted on hearing Your 
beauty and qualifications and has become' de;irous to marry You." 
0 Beautiful One! You would better be graciously pleased with that oonque- 
rorofthe Immortals, the Mahisasura ; 0 Thou of delicate limbs ! Make 
him your husband and enjoy all the exquisite pleasures of- the Nandana 
garden as best as you can. The end and aim of attaining this human form, 
beautiful in every respect and the abode of all bliss, is to enjoy, in every 
way, all the pleasures of human existence and to avoid the sources of all 
troubles. This is the rule. 

" 0 Thou of beautiful thighs like those of the young of an elephant ! Your 
■oft and delicate lotus-like hands are fit to play only with nice bail* - of 



Book V.] CHAPTER XII. 89S 

lowers ; why then are You holding in Your hands all the weapons and 
trrows ? What is the use of holding ordinary arrows, when those two ey«- 
>rows like bow*, are existing with You ? What need have you to take 
trdinary arrows when you are graced with those piercing eye sights, your 
irrows. The war is exeiedingly piinful in this world ; tho3e who know 
hus ought never to fight. It is only those human beings that are prompt- 
ed by greed. th»t fight with each othar. What to speak of those sharpened 
irrows, one ought not to fight with flowers even ; O Davi ! You can well 
ay who is it that feels pleasure, when one's own body is pierced ? There- 
ore, O Delioate One I Gladly you can worship Mahisa, the lord of 
he world and the object of worship of the Devas and Danavas. Then 
le will satisfy all your desires. What more to say, you will no doubt 
je his queen-consort. 0 Devi ! If one tries One's best, it is doubtful 
vhether one would ba crowned with success ; therefore keep my this 
■equest ; you will surely get all the best pleasures. " O Beautiful ! You 
^e well acquainted with all tha politioa ; therefore you better enjoy 
horoughly the pleasures of the kinglom for full many years. '« And if 
rou marry Mahisa yoa will have beiutiful sons aad those sons again will 
M kings ; and enjoying the pleasures of your full growa womanhood, 
fou will no doubt, be happy in your old age. 

Here ends the Eleventh Chapter of tha Fifth Baok on the appearing 
>f the Dinava T&mra before the Devi in Sri Mad Davt Bhagavatam, the 
Maha Purftnam, of 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER XII. 



1. Vyftsa said :— The World-Mother, hearing Tamra'a words, spoke 
laughing a little and with a deep voice like that of a rumbling thunder 
aloud. 

2-13. The Devi spoke :— " O Timra 1 Go and say to your Lord 
Mahisa who, it seems, is stupid, whose end is nigh, who has beooma very 
passionate, and who is void of knowledge what is proper and what is 
mproper." I am not like your grown up mother, the she-buffalo, having 
iorns, eating grass, with a long tail and a big-belly. I do not like to 
bare Visnu, the god Sankwa, Brahma,- Kuvera, Varuna, or Fire. How 
ihen caa I select a beast ? If I do so, I will be an object of much 
sensure amongst the several worlds. 41 1 am not desirous of any more 
husband •, my Husband is existing ; though H 9 .»» *•*?. I»2S4 0 ? *P» Witness 
of All, yet HeYi aot the Aotor ; He is without s*y "de§ires and He is calm 



394 SrI MAD DEVt BHAGAVATAM. 



and tranquil. He, the Sira, is devoid of any Pr&kritic qualities, without 
any attachment, tin Great Infinte, without anyone to rely on, without any 
refuge, omniscient, omnipresent, the Great Witness, the Full, and the seat 
of the Full, the Auspicious. He is the abode of all, capable to do all, the 
peaceful, capable to create everything and He is seeing everywhere. How 
can I then leave Him and try to serve the dull, stupid Mahis* ? Let him 
come and fight with this understanding that he will be defeated and be 
made the conveyance of Yama, the God of Death or the carrier of water 
of the human baings. And if that impious heretic desire to lire, let 
bim By at onoe to P.at ala with all his demon comrades ; else I will 
slay him in batt le. See ! The combination of similar substances leads to 
happiness ; and if out of ign orance, the connection takes place between 
things entirely different in th eir natures, it beoomes at once the source of 
all pains and troubles.'' You are a thorough illiterate when you ask me 
to worship your lor d ; do you not see me endowed with exquisite beauty ? 
and what is your Mahi sa ? A buffalo with horns ; how can then connec- 
tion become possibl e between us ? Better fly away or fight if you like ; 
I will kill you and your friends, and if you leave the region of Heaven 
»nd the share of YajBa, then you will become happy." 

14-30. Vyasa said, 0 King! Thus Baying, the Devi howled and 
roared so loudly that it appeared strange and it caused a great terror to the 
Danavas who took it as the great dissolution of the universe at the end of 
aKalpa. The earth and the tnoantiini trembled: the wives of the Dana- 
vas had miscarriages at that terrific noise. Tamra hoaring that sound was 
terrified ; hii mini b33vni urnteady anl hi at onca lied to Mahisa. 0 
King I The Danavas present in the city beoame deaf ; thy fled and became 
very anxious and were absorbed in the thought whence and how that sound 
came. The lion, too, enraged and, raising up its manes, roared so loud that 
the Daityas became very much terrified. Mahi?a, too, became con- 
founded to see Tftmra returning ; he then held a oounoil with his ministers 
what ought to be done next ? Mahisasura said: — "0 best of the Danavas ! 
Shall we now take our.shelter within the forts ? Or shall we go out and 
fight ? Or will it be favourable Ho us if we flyaway ?" You all are intelli- 
gent and vr rfed in all the Sastras and unconquerable by your foes ; there- 
fore ought you all to consult over the the matter in utmost privacy for our 
success at the present moment." The_xoot of Kingdom lies in the council in 
the secret place (cabinet) and Statesmanship; if this counsel be kept well 
preserved in secrecy, then that Kingdom is also kept entire *, therefore it is 
highly incumbent that the plan be kept in strictest confidence amongst the 
good and virtuous ministers. "If the plan be out, then destruction c,omes 
both to the King and bis Kingdom; hence the plan must be kept secret 



Book V.] 



CHAPTER XII. 



395 



by thflee wanting glory, lest it be taken advantage of and rendered 
ineffective by other persona. " O Ministers! Now declare, taking due consi- 
deration of time and place, after duly discussing and ascertaining what is 
the best course to adopt^jjhat would be . beneficial and full of reason and 
intelligence. First find out the cause why this powerful woman, created by 
ihe Devas has come here alone and helpless ? That woman is challenging 
as to fight. What more wonder oan there be than this ? Who can say in 
the three worlds what the result will be, whether it will be good or other, 
wise ? Victory oomes not to many persons nor defeat comes to a single in- 
dividual ; therefore victory or defeat lies at the hinds of the Luck and 
Oestiny. Those who plead for place, policy, statesmanship, they say 
what is Fate? Is there anyone who has seen Fate ? (Adnata) No one 
has seen His appearance." It may be argued that tbere may exist suoh 
a thing as Fate ; to whioh it might be replied, w hat proofs are there 
for such an existence ? Thus the weak persons alone hold it out as their 
only hope; nowhere are seen energetic persons who cm fulfil their ends 
by their own efforts, by those who enrol themselves under Fate. Therefore 
"effort," "energy" are the words of the heroes and "Fate" is the word of 
the cowards. You should all consider to-day these subjects fully and intelli- 
gently and then decide what are we to do ? 

81-39. Vyasa said :— Thus hearing the King, the famous Vidalakja 
with, folded hands spoke thus :— O king I First it should be definitely 
ascertained whose wife is she, this woman possessing large eyes ? Whence 
and for what purpose has she come here ; next what ought to be done 
should be decided. It seems to me that the Devas, knowing that your 
death will ensue from the hands of a woman, have created very carefully 
this lotus-eyed woman out of their own essenoes. And they are lying in 
wait, unknown to anybody in the celestial spaoe with a desire to see the 
b»ttle but really to fight with you. In due time, they will undoubtedly 
help this woman. When the war will ensue, Visnu and the other Devas 
will put this woman in front and slay us all. Whereas this Devi will slay 
you. This is their earnest desire. 0 king I I have come to know this 
beforehand ; but what will be the actual result I oannot say. I oannot 
•ay also whether it is advisable for You to fight now ; therefore it would 
be better if you consider yourself well on this matter of the gods and do 
Moordingly. Oar duty, the duty of your servants lies in this :— That 
we should sacrifice at any moment our lives for the preservation of your 
prestige ; and to enjoy with you whenever you are enjoying. But, O 
King 1 It i 8 extromely advisable to ponder over this very carefully when 
we see that this woman, though alone, is challenging us to fight who are 
armed with powerful soldiers. 



m §Rt MAD DEVt BHAGAVATAM. 



4044. Durmukha said : — 0 king ! I know for certain, that we will 
not get victory in this bitble ; still we ought not to she* oar backs ; (or 
that would lead us tj sheer disgrace Even iu our encounter ( with 
Iudra and other Devas, we did nothing hateful and blamsable ; then how 
can any of us fly away when we come face to face with a helpless woman ? 
Therefore fight we must ; that is certain ; lot whatever happen. What is 
inevitable, must come to piss. Thus considered, whit need we care for 
the result ? If we die in the tattle, we will get nimr anl fame J if we 
be victorious, we will get happiness. Thus thinking both the cases, we 
must fight to-day. Death is inevitable when our longevity expires ; our 
prestige will suffer if we fly away; therefore we ought not to spend 
uselessly our time in thus expressing our vain regret for life or for death. 

45-51, Vyasa said :— 0 king ! Hearing thus the Durmukha's words, 
VAskala, the eloquent speaker, thus spoke to the king, with clasped hands 
and his head bowed down. 0 king I You need not think thus in agony 
with this unpleasant affair ; alone I will kill that Chandika, of unsteady , 
eyes. O Best of kings ! To be always prompt and energetic indicates 
that one is steady in one's heroic valour; to consider one's enemy as 
dreadful is contrary to above; so we ought now to.take recourse to heroic 
valour. O king 1 Therefore I will discard fear altogether and fight out 
valiantly ; I will no doubt, send Chandika in the battle-field to the abode 
of Death, I fear not Yama, nor Indra, nor Kuvera, nor Vayu nor Agni, 
nor Vijnu, nor Sankara, nor Moon nor Sun ; I donot fear any of them ; 
what feat can I, then, entertain of that vain arrogant woman, who has got 
none to support her. I will kill Her with these arrows, sharpened on 
stones. You oan see to-day the prowess of my arms and enjoy peace ; 
you will not have to go to battle any more to fight with Her. 

62-65. Vyasa said :— 0 king ! Vaskala having said thus to the 
lord Mahisa in a haughty spirit, Durdbara bowed down and said thus :— 
O Lord of the earth I Let the purpose be whatsoever, with whioh the 
beautiful Djvi with eighteen hands, the creation of the gods, may come 
hither, I will vanquish Her. 0 king I I think, it is simply to terrify 
you, as the Suras have thus created this Maya woman ; therefore, do you 
forsake your delusion by knowing this merely as a scare. "0 King I 
Such is the statesmanship ; now hear about the workings of the ministers. 
Ministers in this world are of three kinds :— (1; S&ttik ; (2) Bajaefk 
and (8) Tftmaeik. Those ministers in whom the Sattva quality is predo- 
minant, they perform their Master's duties according to their own 
strength. . The Sfttttk Mantris (ministers) are well versed in their Mantra 
Saetras (the policies and statesmanship), virtuous and one— pointed in 
their thoughts, they never do any injury to their king and they, fulfil 



JooK V.] CHAPTER XIII. 3»7 

hair ewu purposes. The Rajasik Mantris are of different sorts ; they 
ire always after their o\vn interests^ at times, whenever they like, they do 
he State duties. The Tamasik Mantris always look of their own interests 
>ut of their greedy niture ; they serve their ends even by ruining the 
•egal interests. It is the Tamasik Mantris that are influenced by the 
>ribea from the enemies, become separated at their hearts from their 
nvn masters and give out the secrets to the enemies, while staying in 
iheir homes. They always advise alienation poliuy lika the sword en- 
iheathed in a scabbard ; and when the time of war comes, they always 
lighten their masters. Therefore, O King ! Never put your trust on 
ministers; if yoa do so, they will always hinder you in your actions 
and oounsels ; what harm cannot be done by those, ministers that are 
treacherous, greedy, deceitful and void of any intelligence and always 
addicted to vicious acts, when they are trusted ! Therefore, O king I 1 
will go myself to the battle and terve your purpose ; you need not be at 
all anxious in this matter. I will soon bring before you that vicious 
woman ; I will do your actions by my own strength and powers. Let 
you be calm ; and look at my strength, fortitude and valour. 

Here ends the Twelfth Chapter of the Fifth Book on the holding 
of counsel by Mahisasura in &ti Mad Devi Bhagavatam the Maha Pura- 
nam, of l8,00u §lokas by Maharsi Veda Vyttsa 



CHAPTER XIII 



1-6. Vyasa said;— O King 1 The two powerful Danavas Vaskala and 
D-utnukha, well-versed in arcs of warfire, went out for bittle, maddened 
with their prowess. The two Danavas, elated with vanity, went to the 
battle-field and began to address the Davi in voice deep as the rumbling of 
a cloud. O Beautiful Devi ! You better choose and worship the Lord of 
the Daityas, that high-souled Mahisasura who has conquered all the De- 
vas. He will come before you in privacy in a human shape, with. all auspi- 
oious signs and adorned with beautiful ornaments. O Sweet smiling One I 
Better plaoe your highest feelings of love on the lovely Mahisa as your 
husband, and you will get all the pleasures of the three worlds as you de- 
sire. O Sweet speaking! Id short, if you select him as your husband, 
you will be the mistress of those incomparable worldly happinesses that 
women always aspire. 

7-13. Hearing thus the words of V&skala and Durmukha, the Devi 
said:— "0 Stupid I Do you think Me as deluded by passion ? Do I not 
possess Strength and intelligence that I will worship that hypocrite Mahisa 



398 fat MAD DEVI BHAGAVATAM. 



as husband ? See ! The ladies of a high family select those persons that 
are equal in rank as far as family and disti notions, qualifications and pro* 
priety of conduct are concerned or those who are superior in beauty, cle- 
verness, intelligence and other qualifications. Then how Can a Devi, be« 
coming passionate, worship the worst of all beasts, the beast Mahisa ? 
0 two Asuras ! Go you immediately to your King Mahisa resembling 
in his body like an elephant and having a pair of horns and tell him "Go 
either to Patala (the nether regions) or come an! fight with Me ; the Lsrd 
of the Devas will no doubt be happy if the war ensues." " 0 Stupid I 
My advent, here cannot go in vain ; I will easily slay you and then depart ; 
knowing this do as you like." "O Beast ! Without conquering Me, you 
would get no shelter either in the heavens, or in this earth, or in the oaves 
of mountains ? 

14-25. Vyasa swl: — Hearing thus, the two powerful Daityas, with 
eyes reddened with anger, firmly resolved to fight and took bows and 
arrows in their hands. 0 Dascsnt of Kuril ! The Devi then made a 
terrible noise and fearlessly stood there. The two Danava? then began 
to shoot dreadful arrows at Her. For the victory of the Devaa, the Devi 
also beg in to hurl arrows after arrows on the two Dlnavas, emittiug a 
sweet sound, V&skala first came forward with no delay ; and Durmukha 
stood aloof there simply as a witness. The terrible fight then eqsued 
between the Davl and Vaskala ; arrows, swords and weapons were seen 
shining in the air and raised terror to those that were dull in intellect 
Then the Mother of the Universe seeing Vaskala growing turbulent shot 
at him five arrows sharpened on stone. The Danava, too, cut off the 
arrows of the Devi and hurled seven arrows at Her, seated on a lion. 
The Devi cut off the Danava's arrows and shot at that hypocrite, shar- 
pened arrows and began to laugh frequently, She again cut off his 
arrows with Ardhaohandra arrow ; Vaskala then pursued the Devi with 
a club in his hands to slay Her. Seeing the arrogant Danava with club 
in fiis hands, Chandika Devi struck him down on the ground with Her 
own club. The very powerful Vaskala fell down on the ground but rots 
up within a very short time and hurled again on the Devi his olub, 
Seeing him again attacking Her, the Devf got angry and pieroed him 
with Her trident ; Vaskala fell down, thus pieroed, and died. 

20-88. Vaskala falling thus dead on the field, the soldiers of the 
wicked demon routed*; whereas the Devas became glad and repeatedly 
shouted aloud " Victory to the Devf." On this Daitya being slain, 
Durmukha came forward on the battle-field, filled with anger and aooom- 
panned by a stronger army. Mounted on a ohariot, shielded all over Hi" 



Book V.] 



chaIter XIII. 



399 



body with a coat of armour, Durmukha e*me before the Devi, shouting all 
along "Wait, wait, O You weak woman!" and with bows and arrows in his 
hand*. The Devt blew Her oonchshell and made sounds by scratching Her 
bow in order to make the Danava infuriated with anger. The Asura 
then began to shoot sharp arrows after arrows like poisonous snakes. 
The Mabamaya, by Her own arrows, cut off those of Her enemy and began 
to shout loudly. The fight then raged furiously, when both parties began 
•o use arrows, Saktis, clubs, Musalas, and Tomaras. Blood began to Ron 
in the battle-field in torrents like rivers and on the banks of that river of 
blood, were seen the severed hfJads of the dead bodies which looked like so 
many hollow shells of gourds, as if kept there by the attendant of the 
god of Death, for their swimming purposes. The battle-field, than, bsoime 
very dreadful and impassable ; at some places dead bodies are lying ; 
wolves are feeding on their flesh ; at other places are seen jackals, dogs, 
herons, crows, vultures, eagles, and other voracious birds and beasts and 
iron-tipped arrows, eating the dead bodies of those wicked demons. 
Air began to emit an offensive smell, because of its contact with these 
corpses ; and there were heard the heart-rending sounds of various carni- 
vorous birds and animals. Then the wicked Durmukha began, as if inspired 
by the god of Death, to address the Devi angrily and arrogantly with 
his right hand raised up before He*. "Your brain has become psrverted ; 
fly away just now or I will send you unto death, or you better acoept 
the proud Mahisa, the lord of the Daityas, as your husband. 

39.50. The Devt said:— "O Villain! I see your death at band this 
very day ; therefore you are deluded and therefore raving like a mad man. 
I will kill you to-day like Vaskala." O Stupid ! Better fly away ; or 
if you prefer death, then wait ; I will slay you first ; then the dull Mahisa, 
the son of a she-buffalo". Hearing thus, Durmukha, as if prompted by 
Death, hurled dreadful arrows on the Devt. Instantly the Devi, too, out off 
all his arrows and, infuriated with anger, r pieroed the Danava by sharpened 
arrows as Indra had pierced Vritr&sura before. The fight then turned out 
very dreadful. 0 King ! Weak persons become very afraid and strong ones 
become very excited. Instantly the Devt 'cut off the Asura's bow and 
broke his ohariot by five arrows. On seeing his chariot broken, the power- 
ful Durmukha attacked on foot the Devt with his club, very bird to 
overcome. He knocked at the head of the lion with that club with great 
force ; but the powerful lion did not become unsteady, though so very hard 
hit. Seeing the demon thus standing before Her, the goddess Ambika cut 
down his head by her sharpened axe. On his head being thus severed, 
Durmukha fell down dead on the field. The band of Immortals, then, 
loudly shouted "Victory to the Devt." When Durmukha was slain, the 



400 SrI MAD DEVt BHAGAVATAM. 

Immortals from the celestial space began to chant praises And hymns to 
the Devi, showered down Bowers on Her head and gave shouts of 
* Victory to the Devi.*' Tha Risis, Siddhas, Gandarbhas, Vidyftdharas, 
and Kionaras all became very glad to see the Demon dead on the field. 

Here ends the Thirteenth Chapter of the Fifth Book on the, 
killing of Vaskala and Durmukha in Sri Mad Devi Bhagavatam, the 
Mahapuraham, of 18,000 verses by Mahisa Veda Vyasa. 



CHAPTER XIV. 



1-4. Vyasa said :— Hearing the death news of Durmukha, Mahisa. 
sura became blind with anger and began to utter repeatedly to the 
D&navas " 0 ! What is this ? What is this ?" Alas ! That delicate 
woman has slain in battle the two heroes Durmukha and Vflskala ! Lo 1 
Now look at the wonderful workings of the Daiva (Fate). It is the 
aots virtuous, or otherwise that make men dependent ; and the 
powerful Time awards pleasure or pain accordingly. The two powerful 
Demons are killed ; what are we to do hereafter ? You all judge and 
lay what is reasonable at this oritical juncture. 

5-23. Vyasa said : — When the powerful Mahif% said thus, his general 
Chiksura, the great warrior spoke as follows :— " 0 King !,Why are you 
10 anxious as to take. away the life of a delicate woman ? I will kill Her ; 
thus saying he departed for battle, mounted on his chariot and aocom. 
panied by his own army. The powerful Tamra accompanied him as hie 
attendant ; the sky and all the quarters became filled with the clamour 
of their vast army. The auspicious Devi Bhagavati saw tbem before 
Her and She made an extraordinary wonderful sound with Her conohshell, 
with Her bow Btring and with Her great bell. The Asuras heard that 
and trembled and fled, speaking amongst each other " What is this ?" 
The Chikstuaksa Beeing them turning their backs, told them very 
angrily " O D&navas I What fear has now overcome you? I will slay 
to day this vain woman in the battle with arrows ; so you should quit 
your fear and remain steady in battle. Thus saying, the Danava Chieftain 
Chiksura oame fearlessly before the Devi with bows and arrows in hii 
hands and, accompanied by his army, angrily spoke thus : O Thou of 
Urge and broad eyes I Why are you roaring to terrify the weak persons I 0 
to* Soft limbed One ! I have heard all about your deeds but I am not? a 
bit afraid of You." 0 One of beautiful eyes ! It is a matter of disgrace, 
rather sin, to kill a woman ; knowing ibis my heart wants to pass oysr 
this act. (does not like to do it, if mj purpose be served without itk 



Book V.] 



CHAPTER XIV. 



401. 



3 Beautiful One t The women fight with their side glanoes and amorous 
gestures ; but I hare jnever heard a woman like you coming to fight with 
inns and Weapons. 'Even the delioate flowers, Malati, etc., cause pain 
3a the bodies qf beautiful women like you ; so it is not advisable to fight 
igainst you with flowers even; what to speak of sharpened arrows ! Fie on 
those who spend their lives according to the Ksatriya Dharma I Oh ! 
Who can praise that Dharma which allows this dear body of ours to be 
pierced by sharpened arrows ? This dear body is nourished by sweet food, 
by being smeare J with oil, and by smelling the scents of beautiful flowers. 
Dught, then, one to destory it by arrows from an enemy ? Men get their 
bodies pierced by arrows and then become rich. Now is it possible for 
bhe riohes to give pleasure afterwards when they caused such pains in the 
beginning ? Even if this be so, fie on those riohes t O Beautiful One* ! 
It seems ypu are not intelligent ; why have you desired to fight instead 
af to enjoy sexual pleasures. O beautiful ! What merits have you found 
in the battle that you have choosen this. Where you see the aotion of 
bhe axes and spears, striking- each other with clubs, and hurling of 
sharpened arrows and weapons and where, when death comes, jackals oome 
ind feed upon the dead bodies, what merits have you been able to trace 
out in these things ! It is only those cunning poets that praise these ; 
bhey say that those who die in battle go to heaven! O Beautiful 1 Those 
sayings are, no doubt, mere flatteries. Therefore, O Excellent One ! 
Go away anywhere else you like; or accept this king Mahift, the 
tormentor of the Devas, as your husband. 

24-30* Vyaea said :— O King ! The Danava Chiksura speaking 
thus, the Divine Mother addressed him thus :—0 Stupid 1 Why are you 
speaking false words, having no significance, like a literary man giving 
out mere words only ? You do not know anything of politics, ethics, 
metaphysics ; you serve the illiterate and stupid ; theiefore, you are also a 
first class illiterate ; you do not know what are the royal duties; then what 
are you speaking before me ? I will kill that Mahis&sura in battle, make 
the soil muddy with his blood, thus establish firmly My pillar of Fame and 
then go happily to My abode. * Surely will I slay that vain vioidus demon, 
the tormentor of the Devas. Better fight steadily. O Stupid I Better 
go to Pftt&la with all the Danavas, if you and Mahisa desire to live any. 
longer. And if you like to go unto death, then be ready and fight without 
My delay ; I will slay you all ; this is My firm resolve. 

81-39. Vyasa said :— O king i Hearing the Devi's words, the Danava, 
proud of his own strength, began to hurl instantly on Her showers of arrows, 
as if another shower of rain bars)) upon Her. The Devi out off those arrows 

61 



402 



l$Rt MAD DEVt BHAGAVATAM. 



into pieces by Her sharp arrows and shot at him dreadful arrows like- 
poisonous snakes. Then their fight became astounding to the public ; 
the Divine Mother, then, struck him with Her club so much that he felt 
down from his ohariot. That vicious demon, thus struck by the olub, 
remained senseless near to his chariot for two muhttrtas, fixed like a 
mountain. Tamra, the tormentor of the foes, seeing him thus, could not 
remain steady and came forward to fight with Chandika. The Devf. 
seeing him laughed and said " 0 Danava ! Come, Come, I will instantly 
send you unto death." Or, what is the use of your coming ? You are 
so weak that you oan be ' called lifeless. What is that stupid Mahisa 
doing now ? Is he thinking out the way to save his life ? You all are too 
weak ; no use in killing yon, all my labours will go in vain, if that wioked 
Mahisa, the enemy of the gods, be not slain. Therefore, do you go to 
your home and send here your king Mahisa. I am staying here in that 
form in which that wioked one likes very muoh to see Me. 

40-56. Hearing Her words, T&mra became very angry and drawing 
his bow up to his ear, began to hurl arrows after arrows on Chandika Devi. 
TheBbagvati.too.had her eyes reddened with anger and drawing Her bow 
began to shoot arrowing quickly at the demon, wishing to kill, as early 
as possible, the enemy of the gods. In the meanwhile, Chikfura re. 
gained his senses, and taking up again his bow in an instant, oame before 
the Devi. Then Chiksura and Tamra, the two valiant warriors, began 
to fight dreadfully with the Devf. Maha Maya then, became very angry 
and began to hurl arrows after arrows so incessantly that all the armours 
of all thejDanavas became pierced and were cut down to pieoes. The 
Asuras, thus pierced by arrows, beoame infuriated with anger and burled 
angrily a network of arrows upon the Devf. The Danavas, thus struok with 
■harp arrows and filled with outs and wounds looked like the red Kim- 
s'uka flowers in the spring. The fight then grew so severe between Tamra 
and Bhagavati that the seers, the Devas, were all struok with Wonder. 
Tamra struok on the head of the lion with his dreadful hard Mu&ala (olub), 
made of iron, and laughed and shouted aloud. Seeing him thus vooiferat* 
ing, the Devf beoame angry and out off bis head by her sharp axes in 
no time. The head being thus severed from the body, Tamra, though 
headless, for a moment turned round bis Musala and then' fell down on 
the ground. The powerful Chiksura, seeing Tamra thus falling down, 
instantly took up his axe and ran after Chandika. Seeing Cbikeura 
with axe in his hand, the Bhegvat! quiokly shot at him live arrows. With 
one arrow, his axe was out down, with the second arrow his hands were 
out and with the remaining ones his head was severed from his body. 
Thus when the two cruel warriors were slain, their soldiers soon fled 



Book V.] 



CHAPTER XV. 



403 v.. 



iway in terror in all directions. The Devas were exceedingly glad at 
their downfall and showered gladly flowers from the sky and uttered 
iboute of Victory to the Devi. TBe Risis, Qandarbhas, the Vetaias, 
the Siddhai and Chararas were all very glad and began to utter repeatedly 
>«0 Goddess ! Victory, victory be Youra." 

Here ends the Fourteenth Chapter of the Fifth Skandha on the killing 
of Tftmra and Chiksura in Sri Mad Devi Bhagavatam, the Maha Pura- 
nam, of 18,000 verses by Maharsi Veda Vyasa, 



CHAPTER XV. 

« 

1.3. Vyasa said :— O King ! Hearing the two De.nons slain by the 
Devi, Mahieasura became very muoh amazed and se.nt the powerful 
\siloma.and Vidalftksa and the other Danavas to the battle to kill 
the Devt. The Danavas, all very skilled in the art of warfare, marched out 
For battle, fully equipped with weapons and olad in armour, and well 
attended by a vast army. They arrived there and saw the Divine Mother 
with eighteen hands taking Her stand on a lion, with axes and shields 
in Her hands. 

4-5. The calm-tempered Asiloma appeared before the Devi ready 
to kill the Daityas, saluted Her and smilingly said :— O Devi ! Why 
have You come here ? and what for You are killing these faultless Dait- 
yas ? O Beautiful One 1 Tell all these to me truly. We will make treaty 
with you. 

6-17. Take gold, jewels, pearls and any other excellent things that 
you like and retire /rom the field as early as passible. Why do you like 
this warfare tending to increase misery ; the wise persons say that it 
leads to the destruction of all happiness. Your body is very delicate ; 
it cannot bear the stroke of flowers even ; then why are you suffering 
the stroke of weapons on your bodies ; I am very much puzzled to think 
these things. See 1 The cleverness is judged when peace is the result 
thereof; for it leads always to happiness. Then why are you liking 
to fight wbieh will lead only to pain and suffering. Happiness is only 
to be had and pain is to be avoided; this is the rule. O Devil That 
happiness is again of two kinds :— Permanent and transitory. The 
pleasure that comes out of the knowledge of Atmajfian is permanent and 
that which is derived from enjoyments is transitory ; these who know 
truly the Veda 9&stra, they avoid this transitory pleasure of enjoyments. 
If you follow the opinion of the Mimamsakas and do not believe in the 



404 Sri mad dev! bhAgavatam. 



existence of future births, even then you ought not to fight ; when ye* 
hive got this youthful age, you ought to enjoy the excellent pleasures in. 
this world. 0 One of lean stomach t 'And if you doubt in the existence 
ofthe other worlds after death, even then you ought to desert from fight- 
ing and perform, in this life, suoh aotions as will lead you to the attain- 
ment of Heavens. This fully developed womanhood is transient ; knowing 
this do virtuous aotions always ; the wise ones always avoid torment- 
ing others ; thus one ought to perform things not contradictory to 
Dharma, Arth'a and Kama. Therefore, 0 Auspicious One 1 Do You also 
things virtuous always. 0 Mother ! Why are you killing these Daityas 
without any cause ? There is, again, the feeling of mercy : the lives again 
of all are dependent on Truth. Therefore the sages always preserve piety, 
mercy and Truth. O Beautiful One ! Then what is the use in Your 
killing these Demons 1 Please say explicitly on this point. 

18-27. The Devi said : — 0 Powerful one ! Hear why I have come here 
and why I am killing the Daityas ? I answer your question on the above 
points. 0 Demon! I, though merely a spectator, always go about all over 
the worlds, seeing the justices and injustices done by the several souls 
there, Never I possess any desire of enjoyment, nor have I greed for 
anything, nor have I enmity with any creature. Only to preserve the 
virtue and religion and to keep up the righteous, ! roam over the worlds. 
This is My vow and I always adher e to it. To preserve the good and to 
put down the evil doers is My duty . M any Avatiras are to take their 
incarnations, cycles after oycles, to p reserve the Vedas ; therefore I incar- 
nate Myself in yugas after yugas. Now the wicked Wabisa is ready to 
destroy the Devas ; seeing this, I have come here to kill him. I tell 
you verily that I will slay that vicious powerful Mahlsfisura, the 
enemy of the gods. Knowing this, you remain or depart, as you desire. 
Or you can go to Mahisa, that impious son of a she-buffalo, and say what 
is the use in sending other Asuras to the battle ; he can come himself 
and fight. If your king likes to make a treaty, -then let him avoid bis 
enmity with the Devas and go down . to the Pa 1 41a. Let him return. to 
the Devas whatever he has taken perforce from them and go to the 
- PAtala, where Prahlada is residing. 

28-29. Vy&sa said:— 0 King I Hearing thus the Devt'a words, Asi- 
lomft asked gladly, before the Devi, the powerful Asura Vidal&khya:— Well, 
yid>14kbyai You have heard just now, all what the Devf has said ; now 
are we to observe treaty or deolare war. ' What are we to do under the 
circumstances ? 

80.84. Vidaljftkejfa sajd :-Qm king knows ^ *ell ttyt oli duty 
will oertainly take place in the battle ; knowing this, he is not willing 



Book V.j 



CHAPTER XV. 



40| 



to D9»Sa peace, out of hid egoism »nd vanity. He ia using before, him. 
fatly the deaths of the Danavas and still he has sent us to hattle. Who 
out overcome the destiny ? "The duty of a servant is a very diffiaalt 
one j h& will have to be always submissive and obedient, without oaring 
the least f<u bis own self-respect ; just as the dancing dolls are oompletely 
under the hands of the actors and their movements vary according to the 
pulling of the wires employed in making them dance. How o»n we then 
go to our master and say suph hard words as he would give away to the 
Devas all the gems and jewels and go down to Fat&la with other D&na- 
vas. One considers it one's duty to speak pleasant words though untrue ; 
true words cannot be beneficial ; true and at the same time beneficial 
words are very rare in this world ; at suoh critical cases, one ought to 
remain silent. Especially heroes ought never to excite their kings by 
useless words ; this is the essenoe of politics. We should never go and 
advise our king with eagerness what is best or to ask advice from him 
about such things ; the king would then certainly be very angry, Therefore 
we ought to do our duties to the king, even if our lives be at stake. To 
consider ouf lives as nothing and to fight for our king are what is best 
for us. 

85-57. Vyasa said :—0 King ! Thus thinking, the two heroes then 
wore their coats of armour, mounted on their chariots and, with bows and 
arrows in their hands, beoame ready for fight. First Vidalakbya shot 
seven arrows ; the great warrior Asiloma stood aloof at a distance as a 
mere witness. TheJMvine Mother out off those arrows to pieces with He? 
arrows, no sooner they reached Her, and than shot at Vidalakbya three 
arrows sharpened*on stone. The demon Vidalakbya fell senselss by these 
arrows on the battle-field and after a short while died, as if ordained by 
Fate. Seeing Vidaiaksya thus dead, Asiloma took up his bows and arrow s 
and came up, for fight. The hero, then, raising his left hand, said briefly, 
thugs— "0 Devi 1 I know that death is inevitable to the D&uavas ; stall I 
am ready to fight ; for I am dependent: and Mahita is of very dull in- 
tellect ; he cannot make any distinction between* what is really good and 
what k merely pleasant. I will never speak before him unpleasan* words, 
though beneficial. Rather I will sacrifice my Hfr in the battlefield -than 
advise him anything, be that auspicious or inauspicious. The D&OftW 
are being kilted no sooner they are shot *t by your arrows ; teeing thja 
I consider Pate superior to all. Piowew d<8* not lead to any su,o«ess ; 
Reonoiie'rpttwess! Tnns eaymg, the Demon began to ahoww a/row« 
after awowa on the Devt ; the Devi, too, out them to piece* with Hw own 
arrows before they came to Her; and, becoming angry, aoon pierced him 
wfchiww*. The Dtrras witnessed *» iigb* from «k»v«. The bod, of the 



406 S*Rf MAD DEVf BHAGAVATAM. 



Demon was then covered with outs and wounds ; blood began to flow from 
them; the Demon consequently began to shine like the jovial Kirasuka tree. 
Asiloma then-lifted aloft his heavy iron olub and ran after Chandikl and 
hurt the lion on his head with anger. Not oaring at all this severe 
stroke of the olub inflicted by that powerful Demon, the lion tore asunder 
his arms with his claws. Then that dreadful Demon leapt with olub in 
his hand and got np the shoulder of the lion and hit the Devf very hard. 
O King 1 The Devi, then, baffled the hit and out off the Demon's head 
with Her sharp axe. The head being thus severed, the Demon was 
thrown on the ground with great force ; seeing this, a general ory of dis- 
tress arose among his soldiers. The Devas shouted aloud " Victory to the 
Devi " and chanted hymns to Her. The drums of the Devas resounded 
and the Gandarbhas began to dance in great joy. Seeing the two De- 
mons thus lying dead on the battlefield, the lion killed some of the remain- 
ing forces by his sheer strength and ate up others, and made the battle 
field void of any persons. Some fled away in great distress to Mahisasura. 
The fugitives began to ory aloud " Save us, save us" and said, "O King I 
Asiloma and Vidlllaksya are both slain ; and those soldiers that remained 
were eaten up by the lion." Thus they told and plunged the King in 
an ocean of dire distress. Hearing their words, Mahisa became absent 
minded through pain and grief and began to think over the matter with 
great anxiety. \ 

Here ends the Fifteenth Chapter of the Fifth Book on the slaying of 
VidalBksa and Asiloma in Srimad Devt Bhagftvatam, the Maha Purfl. 
nam, of 18^000 verses by Maharsi Veda Vy&sa. 

« 

CHAPTER XVI. 



1-7. Vy&sa said:— O King ! Hearing those words, the King Mahisa 
in anger addressed the charioteer Daruka:— " Bring over my chariot quick- 
ly. That chariot is drawn by one thousand excellent horses, is bedecked 
with banners flags, and ensigns, is furnished with various arms and wear 
- pons, and is endowed with good wheels of a white oolour, and beautiful 
poles in which the yoke is fixed " The oharioleer brought- the. chariot 
instantly aud duly informed the king u O King I I have got, the cheriojfc 
ready at your door, your beautiful chariot, bedecked with, beautiful carpets 
and various arms and weapons." Hearing that the chariot had. been 
brought, Mahisa thought, the Devi might not care him, seeing him ugly 
raced with a. pair of horns and therefore decided to assume a human shape 
and then go to the battle. The beauty and cleverness are the delights 



3oo* V.] 



CHAPTER XVt. 



407 



of women"? therefore I will go before Her, with a beautiful body and with 
all the eleverness and dexterities. For I will never be delighted with 
inything but that woman looking at me with fondnesa and becoming 
passionately attached to me. 

8-&8. Thus thinking, the powerful King of the Demons quitted the 
buffalo appearance and assumed a beautiful human shape. He put on 
beautiful ornaments, armplates, etc., and wore divine cloths and had gar- 
lands on hia neck and thus shone like a second Kandwrpa, the god of Love. 
Taking, then, all the arrows and weapons, he mount*! on ihe chariot, and, 
attended by his army, went to the Devi, elated with power and vanity. 
The Devi blew Her conohshell when She saw Mahisaaora, the lord of the 
DUnavas, come before Her with a handsome appearance, tending to capti- 
vate the minds of mistresses and surrounded by many powerful and valiant 
warriors. The King of the Demons heard the blow of the conohshell, 
wondrous to all, oame up before the Devi and smilingly spoke to Her. 
thus:— O Devi! Whatever person there exists in this world, this wheel 
>f Samsftra (the eternal round of births and deaths), be he or she a man ot 
i woman, everyone always hankers after pleasure or happiness. And that 
pleasure is derived in this world by the combination of persons with eaoh 
>ther ; never is it seen where this combination is absent. Again this 
uombination is of various kinds : I will mention them ; Hear. Union is 
;>f various kinds according as it arises out of affection or out of natural 
sonsequences. Of these, I will now speak of unions coming out of affeotion, 
is far as my understanding goes. The union that comes between father, 
mother and their sons arises out of affeotion ; it is therefore good. 
The union between brother and brother is middling, for mutual interests 
af give and take ara there between the two. In fact, that union is.oonsi- 
lered as excellent whioh leads to happiness df the best sort and that union 
which leads to lesser happiness is known as mediocre. The" union 
amongst the sailors, coming from distant lands, is known as natural. They 
some on various errands concerning their varied interests. This combi- 
nation, because it offers the least amount of happiness, is considered as 
worst.. The best union leads in this world to best happiness. O 
Beloved 1 The constant union of men and women of the same age 
is considered as par excellence ; for it gives happiness of the very 
best soft. Both the parties, men and women, are elevated when they 
want to excel eaoh other in their family connections, qualities, beauty, 
oleverness, dress, humility and propriety of oonduot. Therefore, 0 Dear I 
If you establish with me that conjugal relation, you will get, no doubt, all 
the excellent happiness. Specially I will assume different tame at my 
mere will. All the Divine jewels and precious things that I have 



4&8 $RI MAD DEVIbhAqAVATAM. 

acquired after defeating Indra and the other Devaa in battle, and others, art 
lying in my palace ; you can enjoy all of them as my queen consort or yqu 
cm make a charity of them as you like. 0 Beautifal One ! I am your 
servant ; consequently, at your word, I will no doubt quit my enmity with 
the Devas. In short, I will do anything that leads to your pleasure and 
happiness. 0 Sweet speaking One ! 0 Large-eyed One I My heart js 
enohanted very much with your beau ty ; I will do, therefore, as you onier 
me. 0 One having a broad hip 1 I am very muoh distressed ; I now 
take refuge unto .You. 0 One having beautiful thighs ! I am very muoh 
struck with the arrows of Cupid, and I am very much discomforted ; there- 
fore, save me. To proteot one who has come under one's refuge is the 
best of all virtues. 0 One of a somewhat whitish body ! 0 One having 
a slender waist I I will spend the remaining portion of my life in serving 
you as your obedient servant. Never will I aot contrary to your orders 
to the risk even of my life. Take this as literally true and do accordingly. 
I now throw aside all my weapons before Your feet ; 0 Large eyed ! I am 
very much distressed by -the arrows of Cupid ; dost Thou therefore shew 
Thy mercy on me. - 0 Beautiful One 1 Never I showed my weakness to 
Brabmft and the other Devas ; but to-day I acknowledge that before You. 
I have defeated Brahma and others ; they are fully acquainted with my 
prowess in the battle-field. But, 0 Honoured Woman ! Though I am so 
powerful, I now acknowledge myself as your servant, Better look at me 
tod grant your mercy. 

84; Vyasa said : — 0 King ! Mahifa, the lord of the Daityas, having 
said so, that beautiful Bbagavatl laughed loudly and spoke smiling ;— 

35-45. The Devi said :— I do not desire any other body than the 
Supreme One 1 0 Demon ! I am His Will-power ; I therefore create all 
these worlds. I am His iSfVa (auspicious) Piikriti (Nature) j Thai 
Universal Soul is seeing Me. It is owing to His proxmity that I am 
appearing as the Eternal ConsoiouSness, manifesting Itself as this Cosmos. 
As irdns move owing to the proximity of magenta, I, too, though 
inert, owing to His proximity, work consoiously. I do not desire to 
enjoy the ordinary pleasures ; you are very dull and stupid ; there m 
Ho doubt in this, when you desire sexual union. For women are contiderd 
Ma chains to hold men in bondage. Men bound up by iron chains can 
obtain freedom at any time; but when they are fastened by women, they 
ejfefl filter obtain freedom. O Stupid I You now want .to serve the source 
of *rfine, etc.' Take refuge under PeaOB ; peace will lead you to happiness-. 
■Great p*in arises from connection with women ; you know this ; than 
why are yon deluded ? Better avoid' your enmity with the Devas and 



Book V] CHAPTER XVI. m 

rd*m over the World anywhere you like. Or, if you desire to live, go to 
PflWMi* ; or fight with Me. Know this for certain that I am stronger than 
you. O Danava 1 The Devas collected have seat Me here ; I tell you 
this very truly ; I am satisfied with you by your words of friendship ; 
therefore dost thou fly avray while you are living. See ! When words are" utter- 
ed seven times amongst each other, friendship is established between saints. 
That has been done so amongst us ; so there is friendship now between 
you and me ; I won't take away your life. O hero ! If you desire to die, 
fight gladly ; O powerful one 1 I will, no doubt, kill you. 

46-65. Vyasa said :— 0 king ! Hearing the Bhagavatis words, the 
Danava, deluded by passion, began to speak in beautiful sweet words :— 

0 Beautiful One I Your body and the several parts thereof are very deli- 
sate and beautiful. A mere sight of such a lady makes one enchanted. 
Therefore, O Beautiful faced one I I fear very much to strike against your 
body. O Lotus-eyed One ! I have subjugated Hari, Hara, the Lokap&Iat 
and the several other Devatas ; I therefore ask whether it is proper for 
me to fight with you ! O Fair one ! If you like, you marry and worship 
me, or you can return to your desired place whence you have come. 
You have declared friendship with me ; I therefore do not like to strike 
any weapons on you. I have now spoken for your good and welfare. 
You can gladly go away. O beautiful one ! You are a fair woman with 
beautiful eyes ; what fame shall I earn by killing you! O One of slender 
waist 1 Murdering a woman, a ohild, and a Br&bmin certainly makes the 
murderer liable to suffer the consequences thereof. I will oertainly carry 
you to-day to my place without killing you. If I use force to you, I 
will not get happiness; for, in such cases, the application of force leads to no 
happiness. O One liaving good hairs ! I salute before you and speak that a, 
man cannot be happy without the lotus face of e. woman ; 
similarly a woman cannot be happy without a man's lotus face. Where 
comes off the good combination between these two, then the highest 
pitch of happiness is conceived and pain arises on the disjunction . thereof. 
True that you are well decked with ornaments all over your body but you 
seem wanting in cleverness ; for you are not worshipping me. Who , has 
advised you to renounce enjoyments ? O Sweet speaking One ! If this be 
true ; then surely he is your enemy ; he has deceived you. 0 Pear f 
Leave your this stubbornness and marry me ; both of us shall then be 
happy. Vi T nu shines well with Kamala, BrahmAr looks splendid with 
Savitrf, Rudra is well associated with Parvatf and Indra with Saoh!, ao 

1 will shine well with yon ; there is no doubt in this. No woman can 
ever be h*ppy without any good husband. And why are you not then, aok- 

52 



41 o 6ri MAD DEVt BHlOAVATAlt 

nowledging me your husband even when you have got him. 0 Belovedl Whew 
is now that Cupid of dull intellect ? Why is he not troubling you with hit 
maddening delicate five arrows? O Fair one ! I think that Madana (the god 
of Love) out of his pity to you, seeing that you are very weak is not striking 
his arrows on you as he has done to me. 0 One looking askance ! Or it 
may be that I have got some enmity with that Cupid ; else why is he not 
shooting arrows at you 1 Or my enemies the Devas have advised the 
God of Love not to dart his arrows on you. 0 One of slender body ! As 
Mandodori had t) marry afterwards, when she became passionate, a 
hypocrite, and so she had to repent thinking that she had not married 
before a beautiful auspicious king, so I think, 0 One, having eyes 
like the young of a deer ! You, too, will have to repent like 4ier if you 
decline to marry me now. 

Here ends the Sixteenth Chapter of the Fifth Book in the conversa- 
tion between the Devi and Mahisftsura in Sri Mad Devi Bhftgavatam, 
the Mahftpuranam, of 18,000 verses, by Maharsi Veda Vy&sa. 



CHAPTER XVII. 



1-2. Vyasa eaid :— "0 King ! Hearing thus, the Devi asked the 
Danava " Who is that Mandodari ? Who is that king who was not first 
taken by her ? And who is that king whom she married afterwards ? And 
how did she repent afterwards ? Describe all these in detail to me." 

3-26. Thus asked by the Devi, Mahisi began to say :— " 0 Devi I 
There is a place, named Simhala, noted in this earth and decorated with 
various trees and prosperous with wealth and grains. A virtuous king, named 
Chandrasena, used to reign there ; he was calm, peaceful, truthful, heroic 
charitable, steady, forbearing, welt versed in politics, ethics and moral* 
vast as a wide ocean, learned in Sastras, knowing all forms of religions 
and much skilled in archery. He was mindful in governing his subjects 
and he used to punish according to the laws of Justioe. " The king had 
a beautiful well-qualified wife, very handsome and broad-hipped. She 
was very much devoted to his husband and aways engaged in religious 
Mts and of good conduct. This wife, endowed with all auspioious signs, 
gave birth to a beautiful daughter in her first delivery. The King 
Chandrasena, the father, was very pleased to have this ' beautiful daughter 
and gladly called her by the name of Mandodari, This daughter began 
to grow daily like the phases of the Moon. When she grew ten year i 
dfl she became very handsome. The King now became anxious to bay« 



BoOK V '3 CHAPTER XVII. 4U 

a saitaSle bridegroom and ueed to think of it everyday. The Brahmins 
then told the king that there was a prince named Kamtmgriva, the intelli- 
gent son of the powerful kingSudhanva of Madra; this prinoe was endowed 
with all kingly qualification* and versed in all knowledge and was therefore' 
a fit match for your daughter. The king then asked his dear qualified 
wife that he would like to marry bis daughter to Kambugriva. The 
queen, hearing this, asked her daughter Mandodori that her father was de- 
siring to marry her to Kambugriva, the son of the king of Madra. Hearing 
her mother's words, Mandodori spoke thus :— " O Mother ! I have got 
no desire to marry ; I will no t accept any husband ; I will take the vow 
of leading a chaste virgin life aud thus pass the rest of my life." O 
Mother !t,There is nothing more miserable in this ocean of world than 
dependence; I therefore prefer to lead incessantly a life of severe asoeticism. 
The Pundits versed in the Slstras say that taking up the vow of separa- 
eoess and independence leads to salvation ; I will th is be liberated ; I have 
no need for a husband. At the time of marriage ceremony, one has to 
gay before the consecrated Fire that one will remain always a depen- 
dent to one's husbmd in overy way ; besides in a father-in- law's house 
one has to pass one's time as a slave, as it were, to one's mother-in-law 
and to husband's (younger) brothers ; ij,iin one will have to think one- 
self as happy when one's husband is happy an I as unhappy when one's 
husband is unhappy ; this is the worst of all miseries. Again if the hus- 
band marries again another woman, then this misery of having a co-wife 
is extreme, O Mother I Jealousy arisos then towards even one's own 
husband and therefore suffering is endless. Therefore what happiness can 
there be in this dream-like worlds ; especially with women who are made 
dependent by Nature? O Mother! I heard that in days of yore the 
religious son of CJttanapala, UMarna was younger than Dhruva; and yet he 
became King. And the King Utfcanapada banished his dear wife, solely 
devoted to her husband, without any cause, to the forest. Therefore women 
have to suffer such diverse pains while their husbands are living ; and 
if by chance the husband dies, then women get interminable pains ; the 
widowhood becomes the only source of grief and sorrow. Again if the hus- 
band be in foreign lands, women become subjected to the jire of Cupid, 
and then the house becomes an object of more agony. Thus whether the 
husband lives or dies, there is no happiness at any time. Thus, according to 
my opinion, I ought never to accept stay husband.. 

27-81. The Mother then told her husband all about what the daugh- 
ter had said. Mandodar! would accept the vow of a life-long virgin; she 
had no desire to maXry. She had brought forward many faults in a world- 
ly life and thug would perform vows and Japams and pass her time alone. 



412 



M MAD DEVt BHAGAVATAM. 



She did nob yearn after a husband. The King, hearing thus, came to know, 
that hie daughter had no intention to marry and so began to pas* bit time 
without giving away his daughter in marriage. Thus the daughter lived 
in family protected by her father and mother; by that time signs of puber- 
ty were seen in the body of the daughter. Her oomrades requested her 
repeatedly to select a bridegroom ; but she spoke many words of wisdom 
and did not show any inclination for marriage. 

32-44. Once, on an occasion, that beautiful faced woman went out with 
her female attendants on a pleasure trip to a garden, beautified with various 
trees. There the slender bodied one began to play and enjoy with her oom- 
rades in picking up various flowers and beautiful flowering creepers. Just 
at that time, the famous King of Kosala, the powerful Virasena came there 
accidentally. Alone he was on his chariot, attended by a few soldiers ; his 
large army and retinue were coming Blowly behind him at some distance, 
Her comrades, then, looking at that King from a distance, told Mandodar! 
"0;friend ! Seel Some body, strong and beautiful, like a second God of Love 
is coming towards us, mounted on a chariot. I think some King he will 
be and we are very lucky that he has come here. While thus talking, 
the King arrived there. The King, looking on that blue coloured woman 
with beautiful eyes became surprised and getting down from the chariot, 
asked the maidservant, "0 Gentle one I Who is this woman with large 
eyes ! Who is her father ? Tell me this without any delay." The atten- 
dant smiling, told him thus:— 0 Beautiful-eyed One ! Pray speak first 
who are you ? What for have you come here ? What do you want to do 
here? The female attendant t hus asking him, the King replied: — There 
is a very beautiful country named Kosala, in this earth ; I am the King of 
that place ; my name is Virasena. My fourfold army is coming at my 
will at my back. I have lost my way and have come here. Know me as 
the King of the country Kosala. 

48-49. The female attendant said:— "0 King! This 10108-6764 one 
la the daughter of the King Chandrasena ; her name is Mandoijart She 
has come here in this garden for sporting. Hearing thus the attendant's 
- wordaj the King replied:— "0 Sairandhril You appear to be smart; the/e 
fore make the King's daughter understand my following words dearly J" 
.#0 Sweet-eyed one t I am the King descended from the Kakutstba jb^e ; 
0 fair woman 1 Marry me aocording to the rules of Gandarhha marriage.* 

•■: •JVo<*.— Gandharva marriage — one of the eight forms of marriage; 
this teem of marriage proceeds entirely from love or the mutual inolina^qn 
of a youth and maiden without oeremonies and without consulting rejatiyfs 



Book V ] CHAPTER XVII. «8 

"O broad hipped One ! I have no other wife ; you are a beaatifal woman, 
of a good family and of a marriageable age ; I therefore like to marry you?' 
"Or your father may marry you to me according to rules and oeremonies ; 
if so, I will no doubt be your husband as you desire. " 

50-55. Mahisa aaid:—"0 Devi! The female attendant, expert in 
the science of love, bearing the King's words, spoke to the daughter smil- 
ingly and in sweet words." O Mandodari ! A very good looking beauti- 
fal King of the solar dynasty has come here ; he is very pretty, powerful, 
and of your age ; O Beautiful ! The King is entirely devoted to yoa and 
loves you very much." O Large-eyed One ! Your time of marriage hat 
come and yet you have not married ; rather you are against it. Your 
father is, therefore, always very sorry and remorseful. See I How many 
a time your father sighed and told us "0 attendants I Always serve my 
daughter and awaken her to this." "But you are engaged in penances and 
austerities, in Hatha Dharma ; therefore we cannot request you on this 
matter. The Munis have said:— To serve the husband is the highest virtue 
of a woman." O-Ltrge-eyed ! Women get Heaven if they serve their 
husband ; therefore you better marry according to rules and oeremonies. 

56. Mandodari said:— I am not going to marry ; better that I should 
perform an extraordinary tapasyS. (asceticism) ; O Girls ! You go and ask 
the King desist in his request ; why is he shamelessly looking at me." 

57-59. The female attendant then said, "O Devi 1 Passion is very 
hard to conquer ; time is also surmountable with difficulty ; so know my 
advice as the medicinal diet and keep my request. "And if yoa do not 
keep it, surely danger will-befall you. Hearing this, Mandadari replied 
"O attendant 1 I know whatever is ordained bv Pate will inevitably 
come to pass ; for the present, I aiu not going to marry a tall." 

60-61. Mahisa said: — "The female attendant, knowing this her oba. 
tinate view, told the Kin»:-"0 King I This woman likes^not a good hus- 
band ; you would better go wherever you like. "The King heard and did 
not want to marry that woman any more; and, being sad and broken-heart- 
ed, went back with his army to Kosala. 

Here ends the Seventeenth Chapter of the Fifth Skandha on Mando- 
dari's accounts in the Mahapur&nam, Sri Mad Devi Bh&gavatam, ol 
18,000 verses by Maharfi VedaVyflsa. 



414 



&Rt MAD DEVt BH-AOAVATAM. 



CHAPTER XVIir. 



1-4. Mahiea said :— " 0 Davi I Mandodari had a sister IndumatJ;" 
unmarried and endowed with all auspicious signs. She grew up in time ; 
to a marriageable age. The Svayambara assembly (a-marriage in whioh 
the girl chooses her husband from among a number of visitors assembled 
together) was then oalled for the marriage of the maiden IndumatJ. The 
Kings from various parts oame there and the maiden Indumati selected 
from among them a beautiful strong king, of noble lineage and endowed 
with all auspicious signs. At that time, by the undescribable power of 
Destiny, Mandodari seeing the deceitful, cunning, and hypocrite King of 
Madra, became passionate and desired to many him. 

5-17. That slender woman Mandodari then addressed her father thus : 
— " 0 Father ! Seeing the King of M&dra'in this assembly, I -am desirous 
to marry him ; so perform also ray marriage caremony now. When the 
king heard this request from her own daughter privately, he became Very 
glad and beg? n with promptness, to make preparations for the marriage, 
He invited the King of Madra to his own palace and gave him in 
' marriage his own daughter Mandodari, according to due rites and oere- 
monies with an abundance of dowry and wealth. The King of Madra 
Ch&rudeena became very glad to marry the beautiful Mandodari and went 
back with her to his own abode. The King Charudesna then enjoyed 
her for good many days ; when one day a maid-servant found tha king 
in sexual intercourse with another maid-servant in a lonely plaoe and 
divulged this to Mandodari); she finding the king in that state became 
angry' and rebuked him with a slight smiling countenance. Again, on 
mother occasion, Mandodari saw the king -willingly eDgaged in amuse- 
ments and sports with an ordinary beautiful woman and beoama very 
sorry and thought thus :— When I saw him in the Svayamvara, I could 
not recognise him as a oheat ; I am deceived by this King ; Oh I What 
a wrong act have I done through delusion. This King is a rogue and 
he is totally shameless and has no dislike for contemptible things ; it is 
now too late to repent for him. How can I have any affection for this 
husband j fie on my living now ! I forsake from this very day all the 
pleasures with my husband and all other worldly pleasures, and £ take 
recourse now to contentment alone, I have .committed a very wrong aot 
that I ought never to have done ; therefore it oauses intense pain to me 
now. If I now oommit suioide, then that sin will never forsake me, 
and I must, have to enjoy the consequences thereof. And if I return to 



riooK V.] 



. CHAPTER XVllI. 



415 



my father's house, I will tut ba hippy there, for my companions seeing 
me thus will, no doubt, ridicule me. Therefore, it is now advisable for 
me to avoid all the sensuous pleasures, become dispassionate and remain 
here patiently and abide by the strange combinations of Time. 

16.20. Mahisa sud : — Thus that worn in lamented and retnorsed and 
began to remain there, very much sorrowful and distressed, renouncing 
thoroughly all the pleasures of the world. O Auspicious One 1 1 am the 
king, yet you are showing your dislike for me ; know, eventu*lly, you, 
too, will be passionate and entertain aftor.virjs an illiterate ooward. 
Keep my word evon now, it will be of great benefit and it will serve as a 
medioinal diet to you as to all women. In case you do not follow my 
advice, you will have to meet with extremj p»in and misery, certainly. 

21-25. Hearing the words of Mahis&sura, the Dev! said :— O you 
fool I Go to the lower world? or stanl up'for fight ; I will send you and 
the other Danavas unto death and then g> away at my pleasure. O 
Demon! I take up form to preserve the righteous, whenever they suffer 
pains in this earth. O Lord of the Diityw ! Formless, birthless I am; 
yet, at times, I take up form and be born to save the Devas. Know this 
firmly, O wicked Mahisa ! The Devas prayed to Me for your destruction. 
Therefore I will not rest until I kill you. I speak all these truly to you. 
Therefore fight or go to Patala, the abode of the Asur*s ; I speak truly 
to yon again that I will destroy you wholly. 

26-51. Vy&sa said : — 0 king I Hearing thus the Devi's words, the 
Danava took up his bow and came to the battle, fully stretching the 
string of his bow up to his ears, and began to shoot sharpened arrows with 
great force at the Devi. The Dev!, too, hurled with anger, arrows tipped 
with iron and cub r£ the Asura's arrows to pieces. The fight between 
them rose to such a terrible pitoh that it caused terror to both the Devas 
and the Danavas, trying'hard to be victorious over each other. In the 
midst of the terrible encounter, the demon Durdhara came up to fight 
and made the Devi angry and shot arrows, all terribly poisonous and 
sharpened on stones, at Her. The Bhagavatl, then, got very angry and 
hit him hard with sharp arrows. Durdhara, struck thus, fell down dead 
on the battle -field like a mountain top. The demon Trinetra, well skilled 
in the uses of arrows and weapons, seeing him killed, came up to Tight 
and shot at the Great Goddess with seven arrows. Before these arrows 
came on Her, She cut them to pieces with Her sharp arrows and by Her ' 
trident killed Trinetra. Trinetra thus killed, Andhaka quickly came 
in the battle-field and struck violently on the head of the lion with bis 
iron elub. The lion killed that powerful Andhaka by striking the demon 



4ie sr! MAD devI bhA&avatam. 



with bis nails and, out of anger, began to eat his flesh. Mahis&sura became 
greatly astonished at the death of these Asuras and began to shoot 
pointed arrows, sharpened on stone, at Her. The Deyt AmbikA out hit 
arrows into two before they oame on Her and struck the Demon on hi* 
breast by Her club. That vile Mahifasura, Che tormentor of the D«vas» fell 
ilk * awoon under the stoke of the club but patiently bore it and, at the, 
next moment, oame again and struck the lion on hie head by his olub, Tb* 
lion, too, by his nails rent that great Asura to pieces. Mahifasura, then* 
quitting the man-form took up the lion-form and by bis daws on* 
the Devi's lion and wounded him very much by his nails. On Mahifft* 
stir* taking up this lion-form, the Devi became very angry and began 
to shoot arrows after arrows at him all very terrible, sharp and like 
poisonous snakes. Then the Asura quitting the lion form assumed the 
appearance of a m»le elephant, oozing out juice from his temples and 
began to hurl the mountain to ps b y bis trunk. Seeing the mountain 
peaks thus hurled on Her, She cut them off to pieces by Her sharp arrows 
and began to laugh. The Devi's lion on the other hand, sprang on the 
head of the elephant Mahisa and by his claws rent him to pieces. To 
kill the Devi's lion, then, Mabif* quitted his elephant-form and assumed 
the appearance of a Sarabha, more powerful and terrible than lion. 
The Devi seeing that Sarabha became angry and struck on the head of 
that Sarabha with Her axe ; the Sarabha, too, attaoked the Devt. 
Their fight became horrible ; Mahifasura, then, assumed the appearanoe 
of a buffalo and struck the Bhagavati by his horns. That horrible 
Asura, of hideous appearance, swinging his tail, began to attack the thin 
bodied Devi. That violent Asura caught hold of the mountain peaks 
by his tail and, whirling them round and round, hurled them on the Devi 
That vicious soul, then, maddened with his strength, laughed incessantly 
and addressed thus :—"0 Devi ! Be steady in the battle-field. I will send 
you to-day unto death, and your youth and beauty too. You are an 
illiterate fellow as you have coa« maddened to fight with me. Really 
you are deluded in your pretension* that you are very strong ; this id»i, 
of yours is absolutely false. I will kill you first and the hypocrite Devis 
after who want to vanquish me by standing up a woman in tbelr 
'front. 

M-58. The Devi said :— "0 Villain 1 Do not boast ; keep yourself 
fan i« the fight. To-day I will kill you and make the Devas discard 
Ifreif fear." "0 Wretch I You are a Sinner ; you torment the Devas 
and terrify the Munis. Let me have my drink of sweet deoootion of 
grapes. And then I will slay you undoubtely. 



Book V.] (3HAPTER XVIII. 4lt 

M f ' J/m ^ ' SayiDg thus « the ^ and 

eager to kill Mah.sfcura .took up the golden oup filled with wine and 

drank again and aga.n." ttheu the Devi finished Her drink of the . weeb 

grape ju.de, She pursued him with trident in Her hands, to the great ioy 

£££7 d „T lowers of flowU 

on the Ded and pmsed Her and shouted victories to Her with Dundubhi 
(a Drvme drum) Ja., Jiva; v.ctory, live. The Risis, Siddhas, Gandarbha., 
Pisachas, Uragas, and Kinnaras witnessed the battle from the celestia 
space Bnd becauxe very much delighted. On the other hand, Manila, 
the hyppoonte Puad.t, began to *ssume various magic forms and struck 
the Dev! repeatedly. The Devi Ohandika, then, infuriated and with eye, 
reddened, pureed violently the breast of that vioiou, Mahisa with' 
Her sharp tndent The Demon, then, struck by this trident, fell senseless 
on the ground ; but got up in the next moment and kicked the Dev! 

l°T bl iJ h ! fc G 7 t J f 8,, " , « thu8 "eking the Devi, laughed repeatedly 
and bellowed so loudly that the Devas were all terrified with tha* 
noise. Then the Devi held aloft the brilliant discus of good axle JJ 
of thousand spokes and loudly spoke to the Aeura in frontr-^-0 Stupid! 
Look 1 This Ohakra will sever your throat to- Jay ; wait a moment I am 
sending yott instantly unto death. Saying this, the Divine Mother hurled 
the Chakra. Instantly that weapon severed the Dflnava's head from his 
body. The hot streams of blood gushed oat from his neck as the violent 
streams of water get out from mountains, coloured red with red sandstones 
The headless body of that Asttra moved, to and fro,' for a moment and then 
dropped on the ground. The loud aoolamations of "Viotory" were sounded 
to the great joy of the Devas. The very powerful lion began to devour the 
•oldiers that were flying away, as if he was very hungry. O King ! The 
wioked MaMsasara thus slain, the Demons that remained alive were terri. 
fled and fled away, very mnoh frightened, to Patal^The Devas, Risis hu- 
man befog* and the Other saints on this earthier* all extremely glad at the 
death of thfe wicked Demon. The Bhagavati Cbandika quitted the battle- 
field attd waited in a holy place. Then the Devas came there with a desire 
to praise and dbant hymns to .the Devi* the Bestotrer of their happiness. 

Here ends the Eig*Meeheb,tJhapter of the Fifth Book oh the killing of 
theDanava Mahisasura In &rt Mad Devi Bhagavatam, the Maha Putnam 
of i8,bd6 verses. Ma*af|i Veda Vyflsa. 



58 



• 41* 



$Rf MAD DEVt BHAGAVATAM. 



CHAPTER XIX. 



1. Vyllsa said:— 0 King ! Then Indra and all the Devaa became very 
glad to see the great Mahisasura slain ; they all began to praise and ohant 
hymns to the World-Mother. 

2-33. The Devas said:— It is by tby Power that Brahma beoomes able 
to create this world, Visau, to preserve, and Mahesvara to destroy during 
the Pralaya time (the Great Dissolution) of this univ erse. Bnt when they 
are bereft o£Thy Power, they are quite unable to do such. Therefore, 0 
Devi ! Thou art undoubtedly the Prime Cause in the preservation and 
destruotion of this whole Universe. 0 Devi ; Thou art, in this world, 
Fame, idea and ideal, memory ; Thou art the goal, mercy, compassion, faith, 
oonstanoy, earth ; Thou art Kamala, the Mantra Ajapa, respiration and 
perspiration, nourishment, Jayft, Vijaya (the destroyer of obstacles ; a 
name of Durga) ; Thou art contentment, correot notion, measure, in* 
telleot, Rami (Lakfml), 'wealth), knowledge, forgiveness, beauty, intelli- 
gence ; Thou art the Sakti (power) of Rudra, Thou art Girija and the 
Energy of God Uma and all other foroes in this universe ; this is known 
to everyone in the three worlds. Without any or all of these foroes, no 
one is able to perform any action. Thou art the Supreme Cause of all this 
world. Therefore everything rests on Thee. If Thou wert'.not the uphold* 
ing. Power, how could Kurma (in the Tortoise Incarnation) and Ananta 
have upheld this world ? 0 Mother I Wert Thou not this Earth, could 
all these world-load of things have rested on the sky ? 0 Mother 1 
Those human beings that worship Brahma, Visnu, Rudra, Moon, Fire, 
Yama, the God of Death, Vayu, Ganesa, and the other Devaa, they are 
certainly deluded by Thy M&ya. Could all those Devas do any action or 
any favour without Thy Energy ? 0 Mother I Those that offer in any 
Saorifioe, a profuse quantity of ghee (olarified butter) as oblations to the 
several Devas, they are certainly conoeived to be of very narrow view* S 
Wert Thou not the Sv&ha, oould it have been possible for those Devas to 
get the offered oblations at that very instant ? Certainly, therefore, they 
are loots and ignorant persons. There is no doubt-in this. 0 Mother ! 
Thou givest the several objects of nourishment and enjoyment to all the 
beings in this universe by Thy pirte (the several transformations of these 
material things) ; it is Thou that nourishest the Devas, Thy devotee*, as 
well as the others (the Danavas, according to their Karma). 'O Mother! 
A* the owner of an; garden plant*, with pleasure, the besutiful trees in El* 



Book V.J CHAPTER XIX. 419 

garden for his delight end, finding some of them not to bear any fr..its or 
leaves or of a bitter taste, does not cut them off by their root*, so, O 
Devi I Thou hast brought into existence these Daityas out of their in- 
ferior Karmas'and Thou art supporting them. Knowing that the Daityas 
like to eujoy the celestial nymphs, Thou hast. ou» of compassion, killed 
them by their arrows in the battle-field, to afford thamficilities in their re- 
birth in Heavens and thus to enjoy the Deva women which they could 
not have got in any other possible way. Therefore this Thy dealings 
with them are to fulfil their intentions and not to kill them. 
0 Mother ! It is a great wonder that to kill these Asuras Thou hadst to 
assume this Divine Body ; Thou oouldst have done so by Thy mere will. 
It geen>9 that this act of Thine is but a me re Pastime. There is no k other 
cause for this. 0 Dev! ! Those human beings that do not worship Thee* ^ 
in this dreadful age of Kali, they are oertai nly deceived by the cunning 
Pur&na makers who have deluded the m to worship Hari and Hara, 
who are Thy creations. Oh I What an am onnt of evil has befallen to 
those poor souls ! O Devt ! Those men know that the Devas, tormented 
by the Asuras, are Thy devotees, and yet they worship them ; certainly 
such fallows, holding the lighted torches in. their hands, plunge deep into 
the darkest waterless wells. O Mother ! Thou art the Vidy4 (Blissful In- 
telligence) and Thou grantest pleasure and liberation ; Thou art the Avidya, 
Great Delusion) and thus Thou oausest bondage and pain in this world* 
0 Mother! Thou only destroyeat the affliotion of the human beings; 
those that want liberation worship Thee, and tho se that are ignorant and 
attached to worldly enjoyments do not worship Thee. What more can be 
■aid than this, that Brahma, Visr.u, Mahesa and the other Devas inces- 
santly worship Tb / adorable lotus-feet ; but those m en that are of dull in. 
tellect and are mistaken, they do not meditate Thy feet and, therefore, they 
oome again and again into this ocean of world. O Chandika I It is 
through the grace of the du^t of Thy lotus-feet that Brahma, Visnu, 
and Mahes'vara are oreating, preserving and destroying this universe. 
Therefore,. 0 Goddess I Those men that do not serve Thee, are certainly 
very unfortunate. O Mother of the Universe 1 Thou art the Goddess 
of speech of the Suras and the Asuras ; thus if Thou didst not dwell in 
their mouths, they would not have been able to utter a single word ; 
therefore, O Goddess I How can men speak, when they are thus deprived 
of Thee 1 O Mother I It is due tothe curse of Bhrigu Muni that Hari 
takes several incarnations as Fish, Tortoise, Boar, Man-Lion, and deoeit- , 
ful Dwarf Incarnations ; all these show clearly the dependence of Hart. 

; The Devas and the Daityas are the opposite polarities of the 

tame creation. 



430; M MAD DBV$ 3HAGAVATAM. 

How, then, can tbey avoid the fear of death when they serve these, dipt*? 
dent incarnations I 0 Mother I It ig wall known that the tpala genfe 
rative organ of Sambhu, the Mah&deva fell unto the ground, owing to tb» 
curse of Bhrigu Muni, when he went to the hermitage of the Ri|ii» 
How oao, then, happiness oome in this world or m the next, to those, 
who worship suoh a Sambhu who wears human skulls on His hod/ 1 
"0 Deyl 1 Those that worship Ganes'a, horn of the above qualified MaM 
Deva are awfully mistaken ; they are espeoially quite ignorant of Tfcee, 
the Goddess of the Universe, that oan be easily worshipped and that oao 
give the fourfold aims of .human existence. 0 Devi ! Jt is out of Thy, 
kindness that Thou bast slain with Thy arrows the enemies and thus 
hast translated them into Heavens ; otherwise they would have, certainly 
gone down to Hell owing to their own Karmio effects. Brahm&, Hari, 
Hara and the other Devas cannot realise Thy greatness ; bow can, then, 
ordinary men know Thee, when they are deluded by immeasurably strong 
Sattva, Rajas and Tamas qualities. 0 Mother ! Those who da not 
worship Thy lotus-feet as very hard to be brought within this mind and 
therefore worship this visible Sun and Fire, they cannot grasp the Essence 
of the Vedas, demonstrated by hundreds of passages of Sruti ; they an? 
♦ deluded and simply suffer pains. 0 Mother 1 I think that the inBuencef 
of Tby Sattva, Rajas and Tamas qualities are widely kpown in this world, 
those qualities as taughUn various deluding sohools of Tentras by various 
persons, stimulate people to the worship of Vijnu, Mahea'vera, Sun and 
Ganes'a and ^ thus detraot them from worshipping Thee. 0 Mother { 
Those that detraot thus the Brahmanas from worshiping Thy lotus.feet and 
adviie them through the Agamas, to worship Hari, Hara and others, Thou, 
dost not get angry with them, rather Thou dost shew Thy kind**!, 
to them and make them widely celebrated as possessing the occult powers 
of enchanting, bringing others under their control, or attracting towards 
them various other persons. In the Satya Yuga, Sattva Guna was more 
powerful and therefore the untrue Sftstras could not rear their Sffda ; 
but m this Kali Age, owing to the Sattva Gup* being not »o pcwirfijk 
the 'lower qualities have got preponderance ; so these so-Oftllsd ajevo* 
Pandito instead of worshipping Thee, worship Haji, Hara and j.be- other- 
Dtftas, the produots of their fanoy and hjde Thee, Q MotWilW 

^ss.Ti' its* r e j** °*Si5i , *s 

SSSlTT ■ « ^ deV ° tee8 Wb9n the * .fo 4* Yogi* 

Therefore the pure Sattvik Munis meditate on The* an4 Tb*a alo^* 

Those that get themselves diluted in Tljoo, they are nrj &t»fd j. wfefc 
mora to epeak of them in tbeiy Drjuu, they will bo Je»g» have 
ftol^JPy in %j* w<W*P I 0 Mother I f ho* art ink**** 



Book V.] CHAPTER XIX. 42V 

H Chit 3ak4i (the power of consciousness) in the Supreme Spirit and 
therefore He it became manifest specially as this Great Cosmos and 
becomes known m the Greater, Preserver, a nd Destroyer of this world, 
fashioned odt- of five element*. . O^Devl | What male can by b» own power 
work out this Jagat Prapancha, enjoy it and move in' this, without the . 
aid of Thy power. O Bhagavati ! This universe baa been created bj 
Thee ; Thou art, therefore, its Mother. The twenty-four Essences ox 
Tattvas are inert ; how can they without Thy Chitsakfi, create* this 
universe ? O Devt ! Never can these senses and organs, endowed with 
Guna and Karma, do any work or bestow any fruits without Thy energy. 

0 Mother! Wert thou not SvSha, the instrumental oause in the 
sacrifice, how oould the Devas have got their shares of the ghee offered in 
the YajHas by the Munis ! Therefore, O Devi I Thou art, no doubt, 
preserving this universe. O Bhagvatt ! It is Thou that hast created this 
world in the beginning ; it is Thou that art preserving the gods Hari, 
Hara and others; it is Thou that art destroying this universe. There- 
fore, O Brahman I The Devas cannot know Thy deed? ; how can, then, the 
men who are of dull intellect, know Thee. O Mother 1 Thou hast now 
saved the Devas by killing* this terrible Mahisasura. O Mother f All 
the Vedas have nob been able to know exactly all Thy movements; how 
can we, of dull intellect, praise Thee I O Mother I Thou has served* our 
oause by killing our enemy, the wicked Danava, the inconceivable source 
of pain to all the world : by this aot of Thine, Thy fame has spread far' 
and wide in this universe ; therefore, O Thou of renowned prowess f 
Thou art the Mother of this world; save us, and maintain us by Thy mercy. 

34-35. -Vyftsft said : — O king I The Devas having praised the Pfllt 
thus, the Devi addressed them gently:— "0 Devas! Say if you have, 
auy other difficult thins- for Me to do; remember Me whenever any 
difficult crisis occurs to you j I will destroy that evil. 

3Q-42, The Devas said 0 Devi ! All our purposes have been 
served when Thou hast killed lately our enemy Mahisasura. Now dost 
Thou do for as sq that -we e*n always recollect Thy lotus feet, and our 
Bhakti be firm and steadiest towards Thee. It is only the Mother that 
bears the thousand offences of the son; we, therefore, cannot say why 
men, knowing this, do not worship the Mother of the Universe. There are" 
two birds always dwelling in this body, JivAtmA (human soul; and the 
Paramfttma (the Supreroe Son}). They areio very intimate friends towavcli 
each other that they never separate, But there is no other third friend 1 
that can bear the faults of these two. Therefore the embodied soul that/ 
forsakes T^e*, j»if fcfcB*,;«f» never ttfein wry welfare j what move to mii 



442 &tt MAD DEVt BHAGAVATAM. 

on tbi. ! That vbious soul is very «h*r amidst 4he Devas and m«m> 
doubt. He who on attaining this excellent^ body, a tamed With 
W uoh difficulty, does not remember Thee frequently by words and deeds, 
I certainly the vilest of men. 0 Devil Whetherin times of d,s r*. o, 
happiness, Tbou art our Saviour ; therefore dost Tnon protect us w,th Th y 
best weapons. 0 Dev! I There is norther means of our seounty than the , 
Grace of the du$t of Tby Feet. , | 

43 V y aeasaid;-"Okingl The Devas having prayed to the Devi, 
thus, the Devi vanished then and there. The Devas, seeing the disappear, j 
anoe'of the Devi, were sufficiently struck with surprise. 

Here ends the Nineteenth Chapter of the Fifth Book on the prayer and 
hymns to the Devi in Sri Mad Devi Bhagavalam, the Maha Purauam of 
18,000 verses by Maharsi Veda Vyasa. 

CHAPTER XX. 



Ml. Janamejay* said :— " 0 beet of Risjs ! 1 have now seen the 
wonderful excellent deeds of the Devi for the enhancement of peace in 
this world. Though I have heard from thy lotus faoe these nectar-like 
words, still I am not satisfied." O bast of Munis I What did the ohief 
Devas do when the Goddess disappeared, kindly say to me. 0 Bhagavan ! 
I think those Jivaa cannot fully comprehend these excellent saored deeds 
of the Dev!, that are less fortunate aud have done not many meritorious 
deeds in this world. 0 Muni ! - What to speak of the less fortunate souls, 
even the Mabatmas who are well versed in hearing such things, can hardly 
be satiated on hearing the Devi's deeds. 0 1 Fie to those, that do not hear 
of these things, the essence of essences, on hearing whioh men become 
Immortals. The Mother's Lila is to preserve the Devas as well as the 
great Munis and to serve as a boat for the human beings to cross thii 
ocean of world. How can, then, the grateful souls forsake Her ? Th< 
Pundits versed in the Vedas declare, that the Devi's life is able to fuffi 
alt the desires. Therefore the liberated louls that want libera 
tion, the wordly souls, the diseased all ought to drink incessantly tbi 
neotar-like nectar of Devi's doings. Espeo ially the kings tbat are engage 
in, pharma, in earning wealth and in enjoyments, ought to "hear Her lift 
0 Muni 1 When the liberated souls drink the nectar-like doings of tbi 
Bert, what doubt can there be with the ordinary human beings, to listei 
with rapt devotion those wondrous things I 0 Best of Munis I Iti 
ft na that worshipped the Goddess Bhavftnt in their previous birth switl 



B 3 )t V.] bHA#T»R XX. 423 

beautiful Kunda flower*, Champaka flowers and Bel leaves, they have, it 
1s inferred) in ibeir present birthiPbeoome possessed of rich enjoyments. 
•And those dev.oid of any devo%fon, that obtained this human body in the 
land of Bharata'and did not worship the Mother Goddess, they are, in their 
present births, without gtfcins and riohes, diseased, and void of any issues. 
Wander they always as servants, earrffhg out orders, and bearing only 
the burden loads ; day and nigh*, they seek for their own selfish ends, .-ret 
they cannot geb their belly full meals. The blind, deaf and dumb, lame 
and lepers suffer pain and misery in this earth : seeing them, it should be 
inferred that they never worshipped the Goddess /^Bbavani. And those 
* that are wealthy, prosperous, attended by numerous attendants and are 
always enjoying, like kings, it is to be inferred that they certainly worship- 
ped the lotus feet of the Mother Goddess in their past lives. 

12-15. Therefore O Son of Satyavatt 1 Ae you are kind-hearted, 
kindly narrate before me the excellent deeds of the Devi. O best of 
Munis! Where did the Goddess, Mah& Laksmi, oreated out of the 
energies of all the gods, depart after She had slain the MahiBftsura and 
had been worshipped and praised by the Devas ? O highly Fortunate one ! 
You told me that She vanished from the sight of the Devas ; now I like to 
know where is She staying. now, whether in the Heavens or in the Land of 
Mortals? Did She melt away then and there* or did She dscend to 
Vaikuntha or did She go to the mountain Sumeru ? O Muni I Narrate 
all these duly before me. 

16-50. Vyasa said : — O king ! I told you before about the beautiful 
Mani Dvipa ; that island is the place of sport to the Devi and very dear 
to Her. In that place Brahma, Visnu, Mah&deva were transformed into 
females; they afterwards became males and were engaged in their respective 
duties. That place is grand and splendid and is in the centre of the ocean 
of Nectar ; the Devt Ambjka assumes various forms there as She likes; and 
She sports there. To that Mani Dvipa the auspicious Devi departed after 
She had been praised by the Gods, to that place where sports always the 
eternal Bhagavatt Bhuvanes'vari, the incarnate of Para Brahma. When 
the Highest Goddess vanished, the Devas installed, on the throne of Mahiea. 
sura, the powerful King Satrughna, endowed with all auspicious qualities, 
the Lord of Ajodbya and descended from the Solar line. After making 
him thus the King, Indra and the other Devas went to their respective 
abode* on their own conveyances. O King 1 The Devas having gone to 
their places, the subjects were governed on this earth according to Dharma; 
and they passed their times in ease and comfort. "It used to rain, then, 
timely and the earth was covered with plenty of grains and wealth ; the 



4*4 fat MAD BEVl BHAGAVATAM. 

trees were all filled with fruit** and leave* and gave enjoyment to people. 
The cows with their udder* full like earthen pot* gave jmch a profuii 
quantity of milk that men began to milk them whenever they liked 
The rivers' waters were all clear and cooling; and they flowed full il 
regular channels ; the birds grouped round them. - The Brabmanas, vertec 
in the Vedas, were engaged in performing sacrifices ; The KsattriysH 
observed their virtues and were engagqd in doing charities and in their edn» 
oation ; the kings held their rods of justice and were engaged in governing 
their subjeots; though the several kings were busy with various arms and 
•weapons, they all became fond of peaee. Thus no wars nor quarrels were 
seen amongst the subjeots ; and the mines yielded plenty of wealth to' the 
people. 0 best of Kings I There were the Brahmans, Kiattriya*, Vnig'yM 
and Sfldras who became the devotee* of the Goddess. The Brabmanas and 
Ksattriyas used, then, -to perform so many sacrifices that, at every nook and 
corner in this globe, the saorifioial altar* and the sacrifioials posts* became 
visible. The female sex became gentle and of good behaviour, truthful and 
ohaste towards their husbands respectively. Atheism and unrighteous .acts 
vSnlshed entirely from the faoe of the earth ; the people'left all dry- dis- 
cussions; they argued only about the Sastras that did not go in cotitrk- 
distinction to the Vedas. Nobody liked to quarrel with each o ther ; 
poverty, and evil inclinations Were obeoked ; the people every whe re lived in 
happiness. Untimely death was not there ; bo the people had no bereave- 
ments with their friends ; no distress was seen. F amine, want ot 
rains, and deadly plagues were out of sight. The people had no illnetf 
even ; and jealousies and quarrels vanished. 0 King ! all men and women 
began to sport merrily everywhere like the Gods in Heaven. Tbeftf 
atheism, deceit, vanity, hypocrioy, lustfulness, stupidity, and the anti- 
Vedio feelings were not to be seen. 0 Lord of the Earth I All the men 
were then extremely devoted - to their Dharma and engaged ib serving- 
thfl brabmanas. The Brahmins were also, according to the three- fcW 
plan of the creation, Sattvik, Bajasik and Tamasik. The SAttvik Br&bmtip 
W«re all vetsed in the Vedas, clever and truthful ; they were kind, they 
controlled their passions and they did not accept any presents from others. 
Filled with their ideas of Dharma, they used to perform their Paro&ae* 
and other suoh sacrifices with sattvik rice, etc,, but neve;, never did tbty, 
immolate any animals.* 0 King 1 The, Sattvik Brftbmanas gave charitieay 
sM>ed the Vedas and offered sacrifices for themselves. These were thai): 
three ofdained actions. They we» busy in these. 0 King \ The Mj/mk^ 
Brabmsnas were versed in the Vedas and acted as priests to £he Ksattriyas 

'frhere the victim is fastened during the, time of immolation. '* 



Book V.] 



CHAPTER XXI. 



and ate flesh as sanctioned by recognised rules. They were busy with their 
six duties They offered sacrifices on their own behalf, assisted others in sacri- 
fices, took gifts, made charities, studied and taught others the Vedas. The 
Tamasik Brahmanas were angry, attached to worldly objeote, and jealous. 
They studied very little of the Vedas and spent most of their time in serving 
the kings. 0 King ! Mahisftsura was killed, all the Brahmanas were glad 
and began to practise Dharma according to the Vedas, observed vows and 
made oharities. The Ksattriyas began to govern the subjeots, the Vaisyas 
carried on their trading business and the other tribes went on with their 
egrioulture, preservation of the oows, and lending money on interest. Thus 
all men beoame very glad on the death of Mahisa. Devoid of cares and 
anxieties, the subjeots got much wealth I The cows were endowed with 
auspicious signs and gave plenty of milk and the rivers flowed full of 
waters. The trees looked splendid with abundance of fruits ; men were 
without diseases : in short, people had no mental agony and too much or 
too little of rains were not there ; S'alavas, mice, birds, and seditions were 
not extant. O king ! The beings died not prematurely ; rather enjoyed, 
incessantly, their full health and possessed lots of riohes ; especially all 
beings, engaged in the Vedic Dharma, served the lotus feet of. Chandikft 
and thus spent their lives. 

Here ends the Twentieth Chapter of the Fifth Book on the peace of 
the world in the MaHapuraoftm Sri Mad Devi Bh&gavatam of 18,000 
verses by Mahasi Veda Vyasa. 

CHAPTER XXI. 

1-6. Vyasa sail : — O king ! I am describing to you that excellent 
pure life and doiuga of the Devi that destroy all the sins of all the beingi 
and make them happy. Iu days of yore, there were two vory powerful 
demons Kumbha and Nis'umbha ; they were two brothers, strong heroes 
and invulnerable by the male persons. Those two wicked Asuras were 
surrounded with numerable Danavas ; they tormented always the Devaa.- 
Then the Goddess Ambika, for the good of the-Devas, killed Kumbha and 
Nis'umbha with all their attendants in a very dreadful battle. In the 
battle-field the Devi killed their main assistants Chanda Munda and the 
exceedingly terrible' Rakta Vija and Dhumraloohana. When the Devi 
destroyed those Danavas, the Devas became faarless ; the Devas then went 
to the beautitul Sumeru mountain and praised H'er and ohanted hymns to Her. 

7-8. Hearing about the names of Sumbha and Nis'umbha, Janamejaya 
asked :-~0 best of Munis 1 Who were those two Asuras ? How came 



54 



42« iSr! MAD DEVl BHAGAVATAM. 

tbey to be moat powerful ? Who put them bete ? Why were they rata. 
enble to women only ? Under whose bapusyi and under vrhote boon did 
they beoome so strong ? And why did that great Vert till them t Dewrfte 
all these to me in detail." 

9-20. Vyasa sail :— 0 king :— I am describing to you that beautiful 
anecdote where the Devi's holy deeds are involved. ' Hear. ?hii 
incident full of all that is good, destroys the hearer's all tins 
and grants them all their desired ends. In days of yore, Sumbha 
and Nis'umbha, the two fair and good looking brothers oame 
out of Faji&la to this -earth. These two Asuras, when they grew fro 
their manhood, performed severe asceticism in Puskara, the holy plaoe 
of pilgrimage, the most purifying place in this world and they refused to 
eat rioe and water. They became so very skilled in their Yoga praotioes 
that they passed away in their one posture and seat one Ajuta (10,000) 
years. Thus they performed very difficult Tapasya. Then the God 
Brahma, the Grandsire of all, became pleased with their asoeticism and 
appeared before them, riding on His vehicle, the Swan. The Creator, seeing 
them thus deeply merged in medi tation, asked them to get up from that 
state and told them thus : — "I have become pleased with your asoetioism." 
" I fulfil the desires of all the Lokas ; I have now oome to you, pleased 
to see you so very strong in your ascetio practices ; better ask your desired 
boons from me ; I will grant them to you." Vyftsa said :— " 0 king ! Hear 
ing thus the Grandsire's words, Sumbha and Nis'umbha got up from their 
meditation; concentrating their attention towards Him, oiroumambulated 
Him and bowed down to Him with their hearts full of reverenoe. The two 
Asuras were very weak, lean and thin by their hard tapasya and they 
looked very humble. They fell down before Him like a piece of wood and 
began to speak in a sweet voice, choked by intense feelings. 0 Brahman? 0 
Deva of the Devas ! O Thou, the Ocean of Mercy I 0 Destroyer of fear of the 
devotees! 0 Lord I If Thou art pleased then dost Thou grant us immor- 
tality. There is nothing in this world more fearful than death ; we iwo otfve 
taken refuge unto Thee, being afraid of this death. O Thou, Ocean, of 
' meroy ! 0 Creator of the world I O Lord of the Devas I 0 Universal Soul ! 
Protect us from this fear due to the terrible Death. 

.21-23. Jjrahma said :— Is (bis the boon that you ask? Thjs "to in 
«very way, against the Law of Nature ; for no one, in these three ijojkas. 
'tpn grant this boon to anybody. When one becomes born, one must die 5 
laid when one dies, one must be born again. This Law is ordained W lhif 
* world by the Supreme Cr eator of this Universe, from thne immetnorisl 
"Therefore all the be iiigs must die ; there is no dofibt in this. SefeeiWkili 
any other boon that you desire ; I Will grant that to you. 



Book V.] 



CHAPTER XXI. 



427 



24-27. Vy&aa said : — "O King I Hearing thus the words of Brahma, 
the two Danavas pondered over the matter and -bowed down to the 
pf ajapati, the Lord of the Creation and said : — 0 Merciful One ! Grant 
us then ao that we shall be invulnerable to any of the male* of the 
Immortal Devaa down to human beings and birds and deers ; this is the 
boon that ws ask. Where exists the woman so powerful as to kill us ? 
We never fear any woman in all the three Lokas. O Lotus-born I We, 
the two brothers, want not to ba killed by any mile ; the females are 
naturally weak ; therefore we need not fear them. 

28-61. Vyasa said : — ."O king ! Hearing their words, the Grandsira 
Brahma gladly granted them their desired boon and returned to His own 
abode. On Brahma going away, the two DAuavas, toj, returned to their 
own places. They then appointed the Muui Bbrigu as their priest and 
began to worship him. Bhrigu, the best of the Munis, then, on an aus- 
picious day and when the star was banigu, ! got a beautiful golden throne 
built and gave it to the king, Sumbha, being the eldest, was then installed 
on the auspicious throne as the king ; the other brave and exoellent demons 
began to assemble there quickly for serving him. The two great warriors 
Chanda and Munda, proud on account of their great strength came there 
with their large armies, ohariots, horse3, and elephants. Similarly the 
valiant warriors Dhumralochana, hearing that £utnbha;had become their 
King, osrae there with his own army. There came up also at that time 
the great warrior Rakta Vija, more powerful on aocount of his getting 
a boon, attended by his army of two Aksmhini soldiers. O King 1 
Hear why this Rakta Vija became so very unconquerable ; whenever 
this Asura was wounded by any weapon, if one drop of blood fell on the 
ground, at once Tould be created so mary innumerable Asuras, resembling 
his wicked nature and with similar weapons in their hands. The Asuras 
born of this blood wonld have similar appearanoes and would be similar in 
strength and ready to fight at once when they were born. That great 
warrior, the great Demon Rakta Vija was unconquerable in battle for 
this very reason and no being could now kill him. The other Asuras, when 
•hey heard that Sumbha had become their king, oame up there with their 
armies consisting of four divisions of elephants, ohariots, cavalry »!nd 
infantry and began to serve him. The army of Kumbha and Nis'umbha 
thus became oountless ; and they forcibly conquered and got possession 
of all the kingdoms that existed then on the surface of the earth. Then 
■ Nis'umbha, the destroyer of enemies, collected his army and marched up 
to the Heavens without any delay to oonquer Indra, the Lord of &aohf. 
He fought very hard with all the Lokaptlas on all aides' when Indra 
struck him on hit breast with Hia thunderbolt. Nis'umbha fell uuoonnciout 



428 6b! MAD DEVl BHAGAVATAM. 

OH the ground with that blow when his soldiers, defeated in the battle, 
fled away on all sides. fWbha, the destroyer of the enemies' forces, 
..hearing the unconscious state of the younger brother, came up at onee 
r on the field and shot at the Devas with multitudes of arrow t. The 
untiring Kumbha fought so violently that Indra and the other Devas 
and Lokap&las were defeated. Sumbha then took away, perforce, the 
position of Indra and he occupied the Celestial Tree and Heavenly milching 
cow that yielded all desires and other exce llent things over which Indra 
used to reign. In fact, that high-souled Asura got the dominion of the 
three Lokas and took away all those that were offered at . the sacrifices. 
He became highly glad on getting the Nandana Garden and was extremely 
delighted when he drank the celestial nectar, jj He then defeated in .battle 
Kuvera, the god of wealth and occupied his kingdom. He defeated the 
Moon, Sun, and Yama, the God of Death and occupied their positions. 
Surrounded by his army, Nis'umbha dispossessed Varuna, Fire, and Air of 
their kingdoms and began to reign in their stead. Thus deprived of their 
kingdoms, prosperity and wealth, the Devas left the Nandana Garden and 
fled°out of terror, to the caves of hills and mountains. Thus deprived of 

1 all their rights, the Devas without any weapons, without any lustre, with- 
out any home, and without anywhere to go, began to wander in lonely 
'uresis. 0 King ! All the Immortals began to knock about in lonely 
gardens, mountain caves and rivers ; and nowhere they found happi- 
ness - for happiness depends entirely unto the hands of Fate. 0 Lord of 
men! Even those fortunate souls, who are powerful, and wealthy and 
wise, meet at times with distress and poverty. 0 King ! How marvellous 
are the ways and manners of Time ! It makes kings and donors beggar* ; 

' it renders the powerful, weak ; literates, illiterates ; and it makes great 
warriors into terrible cowards. 0 King ! Vasava performed one hundred 
horse-sacrifioea and got the excellent Indra's position ; but again he fell 
into extreme difficulties ; thus runs the wheel of Time, 

59 It is Time that bestows the gem of knowhdge to a perioa and 

; . . g rj[ me ft gain that deprives that very suae man of his wisdom and 
makes him a great sinner. 

• 60-61. The Bhagavan Visnu takes inoarnations, under tbe control of 
Time, in several lower wombs as boar, etc, and Maha Deva carries on His 

■ body the human skalls, that are not even fit t j be touched.' When Brah- 

1 ma Vi?nu, Mahes'a and others suffer suoh painful things, then one need 
not 'wonder at the>orkings:of the «reat inscrutable Time. 

'Here ends the Twenty.fl»jk|<?hapter of the Fifth Book on the con- 

. ttM t. 0 f the Heafens by rJutnbtiamnd NU'umbha in S'rt Mad Dey! Shiga- 

. Tfttam, the Maha Puranam of 18,000 verses by Maharfci Veda Vyftea. 



CHAPTER XXII. 



429 



CHAPTER XXII. 



1-7. Vyasa said: — "0 King 1 When the Devas were all defeated 
Kumbha began to govern all their kingdoms ; thas one thousand year* 
passed away. The Devas, on the other hand, deprived of their kingdoms, 
Were all drowned in an ocean of cares and anxieties ; at last they began to 
feel very much and were greatly afflicted. They asked with reverence their 
own Guru Brihaspati, "0 Guru ! What are we to do now ? 0 All knowing f 
You are the Great Muni ; kindly say unto us if there be any means by 
which we can get rid of this our present crisis." There are thousands of 
Vedic Mantrams which yield the desired results, if they are worshipped with 
due rites and ceremonies and if all the rules be observed thereof. O 
best of Munis I Many Yajfias are mentioned in the Vedas that yield all the 
desired results ; you know them all ; so kindly perform those Yajfias, 
Do all those ceremonies duly that are ordained in the Vedas for the 
killing of enemies ; 0 Descendant of Angirasa I You ought to perform as 
•arly as possible those sacrifices for magical purposes to destroy the Da- 
navas so that all our miseries come to an end. 

8-22. -Brihaspati said : — " O Lord of the Suras ! All the mantras 
mentioned in the Vedas yield the desired results, but subservient to the 
Great Destiny only ; they do not give results of themselves but do so 
in obedience to the laws ordained by Nature. You all are the 
presiding Deities of the Vedic Mantras : but, now, by the strange 
irony of Time, you are pub to difficulties and troubles; What can I do 
now in this case? See ! Indra, Agni, Varuna, and other gods are 
invoked in sacrifices; how, then, oan sacrificial ceremonies do good when 
you are put to so great difficulties. Therefore there is no remedy to those 
which will take place unavoidably ; but those who are wise declare that 
in suoh cases means are to be adopted. Some sages say that Fate is 
strong but those who advocate the cause of taking remedial means My 
that Pate is pj}w_erlessj remedies or manly, exertions lead to all aiicuess* 
But, O King of the Devas I Thejsmb odied sou ls ought to resort^ Jto_ both 
Pate andj^mediesj it is never advisable to_depend .solely qa.Fate. There- 
fore, it is advisable to think out again and again as far as one's own 
intellect goes, the best remedies. O Devas ! I have 'thought over again 
and again on this subject and say to you my opinion, Hear.. In days of 
yore, the Bhagavatl, being appeased, killed Mahif&sura ; and When you 



410 Silt MAD DBVl BH&GAVATAM. 

all praised and obanted hymns to Her, She gave you (his boon that She 
will remove alt your sorrows and troubles no sooner you remember Her, j 
and She told that you all must remember Her whenever any difficulty 
would arise to you out of this Oreat Destiny. She would, then, free yon 
all of your ocean of great difficulties. Therefore do you all now go to the 
highly saored and exquisitely beautiful Himalayan mountains and < 
worship the moat worshipful ChandikS Devi with your love and devotion, j 
Know all the rules of the Seedmantra of Mftyl and be engaged in taking 
"Her name acoompanied with burnt offerings. I havo oome to know, by 
Yogio power, that She. will be pleased with You." I see that to-day 
your difficulties will come to an end ; there is not the least doubt in this. 
I have heard that the Djvi resides always in the Him&ohal; if you worship 
and praise and chant hymns to Her, She will certainly grant you your 
desired boons. Therefore fully decide on this thing and go to the Hima- 
layas, 0 Devas ! She will fulfil all your desires and oarry out all your 
intentions. 

23-24. Vyisa said ' 0 King ! Hearing thus his words, the 
Devas departed to the HimsllayjU and they became all morged in the 
devotional worship of the Supreme Goddess and began to meditate con- 
stantly in their hearts the Seedmantra of Maya. (Hrim.) They bowed down 
to the Goddess Maha Maya, the Disoarder of all the fears of Her Bhaktas 
and began to chant hymns to Her with perfect devotion. 

25-42. - 0 Goddess ! Salutation to Thee I 0 Tbou, the Lord of the 
Universe ! the Lord of our hearts I Thou art the Everlasting Bliss and the 
Giver of bliss to the Devas ! Salutation to Thee ! Thou art ths Destroyer 
el the Danavas and Thou art the Giver of all desires of human beings. Thou 
canst bo approached with devotion. Salutation to Thee! 0 Thou, the 
Inoarnate of all the Devas ! Thy names are endless ; Thy forms are 
endless j none oan oount them. Thou residest always as the Poros Inoar. 
Date in all the actions, in the Creation, Preservation and Dissolution of 
Beings. 0 Goddess ! Thou art the Memory, Constancy, Intelligence, 
Old Age. Thou art the nourishment, contentment ; Thou upholdest all ; 
Thou art the beauty, peaoe, good knowledge, prosperity and happiness, 
Shea art the Goal, fame, and intellect and Thou art the Eternal Seed unraani- 
rwted. We now bow down to those forms of Thine through which Thou dost 
•erve (he purpose of the Devas in this s - world as we are now in need of peace. 
Thoa art forgiveness and mercy ; Thou art the Yoga Nidrft (a state be- 
tween sleep and wakefulness); Tbou art the kindness and Thou resides' 
in eil the beings in so many forms, great and grand, and so very oelebiwtfd; 
Q Goddess 1 Thou hadet already served the cause of the gods in killing our 



Boo* V.} 



great enemy Mahis'asura, pufed up with yanity. Therefore Thy mercy 
it well known amongst the gods ; what more, Thy meroy is known, since 
very ancient times and it is narrated in the Vedas. What wonder is there 
that a mother nourishes gladly her own sons and preserves them carefully ! 
For Thou ai* the Mother of the Devas ; Thou art the great source of help 
to them; therefore dost Thon fulfill all their desires with Thine whole heart. 
O Devi 1 We do not know the limit of Thy qualities nor of Thy forms j O 
Goddess ! Thou art worshipped by the whole Universe. Thou art fully 
competent to save all from dangers ; we are objects of Thy pity ; dost 
Thou save us from our present troubles ! Then art capable to kill 
enemies without shooting any arrrows, without striking any blows, without 
hurling 'any trident, axes, Saktis, clubs, or any other weapons ; merely by 
Thv mere will-Thou oanst kill; still for sports and for the good of all beings 
Thou inoarnatest and fightest for the sake of Lila. The ignorant persons 
know such things as birth, death, etc.. that this world is not eternal 5 
that no actions can be without any cause; we, therefore, asoertain by reason, 
ing and inference that Thou art the Supreme Cause of this whole Universe. 
Brahma is the Creator, Visuu is the Preserver, and Mahes a is the Destroy- 
er ; so it is related in the Puranas. Thou again hast given birth to theje 
three Gods in the respective cycles ; therefore Thou art the Mother of all ; 
there is no doubt in this. O Devi ! In days of yore, these three Devae 
worshipped Thee ; Thou wert pleased and gavest them all the best power* 
Being thus endowed with Thy powers, they have been able to create, pre- 
serve and destroy this Universe beautifully. Art they not fbohsh, though 
theybeYatis (persons of self-controlled nature), who do not warship tfee 
Universal Mother, the Consciousness Incarnate, the Giver of liberation, P* 
Whose feet are worshipped by the Devas, and worshipping Whom, one gete 
the fruits of a'.i one?s desires ? Certainly those Vaisnavas, Sauras (ww> 
shippers of the Sun) and PaVupatas (warshippera of Siva) are foolish brag- 
garts who do not meditate Thee as the embodiment of Kamala (prosperity), 
modesty, beauty, continuatioy, Fame, nourishment. 0 Mother I The 
Asuras, Hari, Haraand other great Devas worship Thee in tbjs -world | 
therefore those mortals are certainly deceived by their Creator that dp npt 
worship Thee on the surface of this earth. Q Devi ! JJari himself sprees 
the lotusfcetof Ji»ksml by colouring tbem (toes and other finger^ of 
the feat) red with lao Juice ; Hara is very anxious to fiarve the lotus feet 
and take, the dnat thereof of Mmti ; feaksmt and PArvati are but Thy 
part manifestations ; therefore to serve tfcem is, in other words to serve 
Thee. What to speak of otfier persons, ewn th<we,whp can discriminate 
between real and unseal aod^bpjw who hare left their wprldjy homes and 
fca^ ba^^patsbnato toward* worldly pbjeofc, o*en «W Munis w?r. 
«klp focgirenue «nd HWUoy , that *re b# $b i %F!??F?' *f>° W n 



m 3r1 mad dev! bhagavatam. 



in this world that does not serve Thy lotus-feet ! 0 Devi 1 Those human 
beings plunge into the dreadful wells of this Sams&ra, the round of birth and 
death,* and are deprived of all pleasures, who do not serve Thy lotus feet 
What more oan be said than the faot that those fallen beings suffer terribly 
from poverty, humility, leprosy, headache, and the ohronio enlargement of 
spleen. 0 Mother ! Those persons are void of any wealth and wife; they are 
the Barriers of loads of wood and collect grass and leaves and show their 
•kill in such acts ; they are of little understanding and never they served 
in their previous births Thy lotus-feet. This we have come to know very 
well within our heart of hearts. 

43-47. Vyasa-said.-— "0 King I When all the Devas thus eulogised, 
instantly the Devi Ambika, full of youth and beauty appeared there out of 
mercy. That extraordinary beautiful Bhagavati, endowed with all auspi- 
eious signs, and adorned with the Divine clothings, ornaments, and garlands 
and sandal paste, etc., appeared before the Devas. Before Whom, even 
the world enchanter Cupid bows down; with suoh beautiful, Divine appear- 
anee, the Devi emerged from the mountain cave in order to take Her ablu- 
tions in the Ganges. That Devi, sweet- voiced like a ouokoo, gladly smiling 
began to say to the Devas, singing hymns to Her, in a voice deep like 
that of a rumbling oloud. 

48. The Devi said:— 0 Best of Suras ! Whom are you praising constant- 
ly in this place ? What do you want ? Why are you so anxious and seem 
to be so muoh oareworn ? Do please tell all this to Me in detail, 

49. Vyasa said:— 0 King I The Devas were first enchanted by Her 
beauty and softness ; then, being encouraged by Her sweet words, began to 
ipeak with great joy. 

50.57. 0 Devi 1 We pray toThee, 0 Lord of this Universe 1 We bow 
down to Thee. 0 Thou, the Ocean of mercy I Protect us from all the trou- 
bles ; we are very much oare-worn and tormented by the Daityas. 0 Great 
Goddess I In anoient times Thou didst kill Mahisas'ura, the souroe of 
troubles to all and then told us to remember Thee whenever any difficulty 
would arise." Then Thou wouldst undoubtedly remove all the troubles arising 
from the Daityas no sooner we remember Thee. 0 Devi I We have now 
- remembered Thee for that very reason. At present the two dreadful Asuras 
Sumbha and Nis'umbha have sprung up and are creating great disturbances; 
' and they cannot be killed by any male beings. The po werful Raktavija 
ini Cbanda Munda and other Asuras united have dispossessed the Devas of 
"' their Hehvens. Thou alone art our goal and refuge j without Thee there is 
none other to save us. Therefore, 0 Beautiful One 1 Thou dost do this 
work for the Devas who are extremely troubled and distressed. 0 Powerful 
Devil The Devas are always at the services of Thy lotus feet; still theory 
' powerful Dinavas' are throwing them into danger*; 0 Mother! Thou arJstb* 



Book V.] CHAPTER XXIII: 433 

Preserver of the distressed; therefore dost Thou preserve the Devas, devoted 
to Thee. O Mother I The Danavas, being very muoh emboldened by their 
powers, are creating many havocs on the surface of tho Earth ; now 
remembering that, in the beginning of the Yugas, Thon didst create all 
this Universe, Thou dost now ought to protect all this Universe." 

Here ends the Twenty-second Chapter of the Fifth Book on the eulo- 
gising of the Devt by the Devai in Sri Mad Devi Bb&gavatam of 18,000 
verses by Maharsi Veda Vyasa. 



CHAPTER XXIII 



1-7. Vyasa said "O King I When the tormented Devas praised 
thus, the Devt created from Her body another supremely betfutiful form. 
This created form, tha Ambik& Devi, beoarae known in all the worlds as 
Kaus'ikt.as She came out of the physioal sheath of the Devt Parvati. When 
Kaus'iki was oreated out of the body of Parvati, the Parvatt's body became 
transformed and turned out into a black colour and became known as 
Kalika. Her terrible black appearanee, when beheld, increases the terror 
even of the Daityas. 0 King! This Devt is now become known in this world 
as Kalaratri, the night of destruction, at the end of the world, identified 
with Durga, the Pulfiller of all the desires. The Ambika Devi, the n, 
began to look splendid, deoked with various ornaments ; Her beautiful 
form began to look very lovely. The Devi Ambika then smiled a little 
and said, "Better be fearless ; I will slay just now your enemies. It is 
My incumbent duty to oarry out your purposes ; I will therefore slay in 
battle Nis'umbhr, and others for the sake of your happiness." 

8-30. Thus saying, the Devt Bhagavati, elated with pride, mounted on lion 
and, taking Kalika with Her, watered into the city of Sumbhu, the enemy of 
the gods. Ambika went to a garden adjoining the city accompanied by Kali, 
kft, and began to sing in such, a sweet melodious tune that enchants even 
the God of Love, who fascinates the whole world. What more can be said 
than the fact that, hearing that sweet melodious song, the birds and beasts 
became enchanted ; the Devas then began to feel much pleasure from the 
sky. In the meanwhile Chanda, Munda the two dreadful Asuras, and atten- 
dants of Sunfbha, came out accidentally there on their sportive excursions 
and saw the beautiful Ambika Devi singing aqd Kalika Devi sitting before 
Her. 0 best of Kings 1 No sooner Chanda, Mur/da aaw the extraordinary 
beauty of the Qoddess Bhagavati, than they went at once to fSurubha. On 
approaching towards the lord of the'; Daityas sitting in his room, they bowed 
*»wn and told thus in a sweet yoioe:— "O King I Here has come from the 

65 



M MAD DEVf BBAqaVAHAH, 



Himalayas a woman accidentally, mounted on a lion ; Her limb* are 
shining with all good signs so much so that even the God of lore would fee 
enchanted by Her sight. Nowhere, in the Devalokas, the Gandarbha Lokai 
or in this earth oan be found suoh a beautiful lady; we nerer saw nor heard 
about suoh a lady before. 0 King ! That lady is singing so beautifully 
and pleasingly to all that even the deer are standing motionless by Her side 
enchanted, as it were, by Her melodious voioe. 0 King I That Lady is 
fit for you ; therefore determine first whose daug hter is this lady, what for 
she has come there and then marry Her. Know this as certain that suoh a 
beautiful lady is not to be found anywhere in this world. Therefore do you 
bring Her to your house and marry Her. 0 Lord of men ! You have 
acquired all the gems and jewels of the Doras ; why not, then, accept thii 
Qem in the form of a lady ? 0 King ! You have taken by force the ex. 
quisitely beautiful Airfivata elephant of Indra, the P&rij&ta Tree, the 
aeven faced horse UohohaisWa, and many other jewels. You have ac- 
quired by your might the Prince of Jewels, the celestial oar of the Creator 
Brahma, ensigned by the emblematio Swan. You have dispossessed Euve- 
ra of his treasure of the value of a Padma (one thousand billion) and Vara- 
ns, the God of ooeans, of his white umbrella. O King I When Varans 
was defeated, your brother Nis'umbha took perforoe his Pas'a weapon. 0 
King i The Great Ocean gave you, out of terror, various jewels and 
honoured you by presenting a garland of lotuses which never fade away. 
* "What more oan be said than the fact that you have conquered the Death 
and took away His foroe and that you have easily conquered Yama, the God 
of Death and have taken from Him His horrible staff. 0 King I You have 
brought that Heavenly cow which came out when the ocean was ohurnfld ; 
that cow is still with you ; what more to say than that Menaks 
and other Apsaras are under your oontrol. Thus you have got by your 
strength all the jewels. Why, then, are you not taking this 
exquisitely beautiful lady, the Prinoe of Jewels, amongst woaftn. 
0 King I All the jewels in your house, wjjl serve their real purpose, no 
doubt, then and then only when they will shine with this queen of joweii*- 
this Lady. 0 Lord of the Daityas ! There cannot be seen in all the 
- Trilokas suoh a Beautiful Lady as this thai I have now described before 
you. Therefore bring this Beautiful Lady quickly and accept Her as 
_fmi wife. 

81-85. Vyasa Baid 0 King I Hearing thus the sweet words of 
Chanda and Munda, Sumbha spoke gladly to Sugrtva who was close fey : 
.*-« Go, Sugrira, do my messenger's work ; you are well skilled in these 
things. Speak so that the Beautiful Lady of thin waist may come over 
to- me, Those who are well versed in the science of amorous love deafer* 



Book V.] CHAPTER XXIII. 435 

that only two methods are to be adopted by the clever persona towards 
tbe female sex :— (1) conciliation and gentle words and (2) gifts and 
presents. For if the policy of division or sowing dissensions be applied^ 
tben hypooricy is shewn and that means the improper manifestation of love 
sentiment ; whereas if ohastisement be applied then the love sentiment 
becomes interrupted. Therefore, the wise have condemned these as 
corrupt means. O Messenger ! Where is that woman who does not come 
round exoited with passion when good and sweet words are spoken to her 
in accordance with the 5ama and Dana methods? 

36-37. Vyftsa said :— Sugriva, hearing the nioe ' skilled words of 
Sumbha went hurriedly to tbe spot where existed the Mother of tbe 
Universe. -He saw the Pair Lady mounted on a lion, saluted Her and spok fl 
gently and sweetly as follows :— 

38 49. The messenger said r— " O Beautiful One I S'umbba, the 
enemy of the Gods and the King of all, is beautiful in all respects, the 
ruler of the three Lokas, a great hero and conqueror of all. Hearing your 
beauty and loveliness, that high-souled monarch is so much attached 
to you and has become so very passionate that he has sent me to you to 
express bis views. O One of delicate limbs ! Please hear what that Lord 
of the Daityas has spoken to Thee, after duly saluting Thee, words full of 
love and affection towards Thee :— O Beloved ! I have defeated all the 
Dsvas and have thus become the Lord of the three worlds specially I 
partake of all the offerings made in sacrificial acts and oeremonies, without 
moviDg away from my bouse. I have taken away all the gems, jewels 
and wealth that belonged to the Devas ; consequently the abode of the 
Gods has become now worthless, on account of all its jewels being oarried 
away. O Fair One ! I am now enjoying all the jewels that exist in the Tri- 
lokas ; so much so that all the Devas, Aeuras, and human beings are 
passing away their times, subservient to Me. But no sooner Thy qua- 
lifications reaohed my ears Thou hast penetrated into my heart and hast 
made me completely subservient to Thee ; O Fair One ! What am I to 
do now ? Whatever Thou oommandest, I %m ready, to do that ; verily 
I am now Thy servant ; so Thou ought'st to Jave me from the darts of 
passion." O One having swan-like eyes 1 I am verily made your captive., 
Speoially I am extremely agitated by the arrows of Cupid ; therefore dose 
Thou serve me when Thou wilt be made the Lord of the three worlds and 
thus enjoy the incomparably excellent things. O Beloved I I will remain 
ever Thy obedient servant up to the last moment of death. O Excellent 
One I I cannot ever be killed by tbe Devas, Asuras and human beings. 
O Fair faced One ! Thou wilt be always prosperous and fortunate. Thou 



488 SRt MAD DEVl BHAGAVATAM. 



wilt be able to sport anywhere Thou likest. 0 Devt I Please ponder 
Over the above words of the Lord of the Daityas in Thy heart and speak 
out Thy views gladly and with the same sweetness in reply ; 0 Brisk 
One ! I will go immediately to Kumbha and inform him about Tby 
mind. 

50. Vyflsa said :— " 0 King I The Devi, ready to serve the cause of 
the Qods, heard the messenger's gentle words and replied smiling and 
sweetly. 

51-66, &ri Devispqko :— I know fully well Kumbha and Nis'urabha ; 
the King Kumbha is very powerful, the conqueror of all the Devas, and 
the destroyer of enemies, He is the repository of all good qualities, the 
enjoyer of all pleasures, very valorous, charitable and is beautiful, in fact 
a second Cupid. He is adorned with thirty-two auspicious signs ; par- 
tieularly he is a hero and cannot be killed by the Devas or human beings. 

0 Messenger ! Knowing this 1 have come here to ha ve a look of that 
great warrior S'umbha. The jewel comes in oontact with gold to iuorease its 
lustre; so I have come here from afar to see my husband. On seeing all the 
Devas, Gandharbhas, Raksasas and the ominent beautiful persons on the 
earth I have come to know that they are all terror strioken and almost 
unoonscious and shudder at the name of Sumbha. So, on bearing about 
his abilities, I have now come here to see him. 0 Messenger ! 0 Fortu- 
nate One I Better now go back to the great hero Kumbha and speak to 
him in private the following sweet words of Mine : — " That you are fore- 
moBt amongst the powerful ; beautiful of the beautifuls, skilled in all the 
branches of learning, well qualified, charitable, clever, born of a high 
noble family, energetic, and conqueror of the Devas,; especially, by the 
sheer force of your arms , you are so much exalted and you now enjoy all 
the gems and jewels. Therefore, O King ! Knowing your qualifications, 

1 have oome truly of my own accord to your city with the 
desire of getting for Me a husband. -O High-souled One 1 1 am fit for your 
consort. O.Lord of the Daityas I There is a slight hitch in My marriage. 
It is this In my early days while I was playing with My comrades, I 

- promised before them privately partly out of childishness and partly out o f 
Vanity for bodily strength that I will certainly marry that- hero who is 
powerful like Me and who will defeat Me in battle, thus testing his powers 
and weaknesses. My oomrades laughed at my words , and spoke with 
wander " Why has this girl made such an extraordinarily difficult pro- 
mite V Therefore ,0 Monarch 1 Better marry Me and fulfil My desires 
titer knowing My strength and defeating Mo in a battle. 0 Beautiful 0»e 
is ail respects I Better oome yourself or your younger Nis'umbha and 
perform the marriage ceremony after defeating Me in the battle-field. 



Book V.J CHAPTER XXIV. 437 

Hare euds the Twenty-third Chapter in the Fifth Book on the 
prowess of Kaus'iki in Sri Mad Devi Bhagavatam, the Mahapuranam of 
18,000 verses by Maharsi Veda Vyflsa. 



CHAPTER XXIV. 



1-12. Vyftaa said :— '« O King ! The messenger was thunderstruck 
with Devi's words and said : — " O Beautiful L%dy I What art Thou speak- 
ing ? It seems that Thou dost'not think on this matter, owing to Thy 
feminine nature. O Devi t Thou art boasting- in vain ; how canst Thou 
expeot to oonquer Sumbha in a battle when he has conquered InJra and 
other Devas and many other D&navas ? O Lotus-eyed One I There is no 
hero in the three worlds that can conquer S'umbha in battle ; Thou seemett 
to be a mere trifle before that King of Demons in a face-to-faoe fight. 0 
Fair On« ! Nowhere ought to be said any words without being thought over ; 
one must weigh one's own and other's might and then speak accordingly. 
The King Sumbha, the Lord of the three worlds, enchauted by Thy fascinat- 
ing beauty, is desirous of Thee ; therefore dost Thou fulfill his. desires and 
become his beloved wife. Thou better now abandonest Thy illiterate 
nature and worshippest Sumbha or Nis'umbha ; I am speaking for Thy 
good ; so keep my words. The amorous love sentiment is the best of nine 
prevailing sentiments. Therefore every intelligent being ought to oherish 
with gladness this amorous feeling. And if Thou, O Weak girl 1 dost not 
go to Sumbha, then that Lord of the Earth wi'l become very angry and 
will order his servants to- take Thee perforce before him. 0 Fair One ! 
Those proud Demons will carry Thee by holding Thy bair before Sumbha ; 
thete is no doubt in this. O thin bodied One I Better forego Thy boldness 
in every way and keep Thy self-rospeot. Thou art the object of respect 
and admiration and so should go before him. What difference is 
there between the fight which makes one's body liable to outs and wounds 
by sharp arrows and pleasures that arise out of sexual intercourse I These 
are like the two opposite poles ; therefore judge what is useless and what 
is useful and keep my good advice. Thou shalt be exceedingly happy if 
Thou servest Sumbha or Nis'umbha. 

13-19. The Devi spoke :— ' O Messenger I You are fortunate ; you are 
well trained to speak out truth ; I know fall well that Sumbha and 
Nis'umbha are strong. Still out of My ohildish nature, the promise that 
I made before I cannot undo it. Therefore speak to the powerful Sumbha 
or Nie'umbha that none oan be my husband simply from his beauty. 
Without defeating Me in battle no one oan marry Me. So oonquer Ma 
won and marry Me as you like. Though of a weaker sex, I have come her* 



438 SRI MAD DEVt BHiGAVATAM. 



to fight; know this as oertain. Therefore if you bo capable, fight and do 
the duty of a warrior. And if you be terrified by seeing my trident at 
if you want your life, quit the Heavens and this earth and go down to 
Pfttala without any delay. 0 Messenger 1 Go just now to your master 
and tell him eweetly these words. Then that powerful Lord of the Danavas 
will judge what ought to be done. 0 Enower of Dharma t To .speak out 
truth before an enemy, before one's own master is certainly the duty of a 
messenger in this world ; therefore go quickly and tell him what are verily 
true. 

20-21. Vyasa said :-.0 King ! The messenger was quite surprised 
to hear the bold words, though full of reason and morals, of the Devt 
purled up by the vanity of Her strength and departed. Coming to the Lord 
of the Daityas, the messenger bowed down before his feet and told him 
sweet words, full of morals, in a very humble way after pondering over and 
over again what he would say. 

22-29. The messenger said :— 0 King !. Words, true and the same 
time sweet, ought to be spoken before one's master ; but these are very 
rare in this world. On the other hand, if unpleasant words be spoken, the 
King gets very angry. So I am very anxious now. 0 King 1 Whether 
that lady is weak or strong, whence has She oome, whose wife is She, [ 
have not been able to ascertain all these. How then can I say about 
Her conduct ? But, on seeing that harsh speaking woman, I have come to 
understand this muoh that She is exceedingly haughty and has come to 
fight. 0 King! You are very intelligent ; therefore judge what ought to be 
done after hearing only what that 1 tdy has told me to speak to you. 
That Lady said :— "In days of ohildhood, while I was playing, out of my 
childish nature, I promised before my comrades that I would marry that 
valiant warrior who would defeat me thoroughly in a battle and thus 
curb My pride. 0 best of kings I You are religious ; so you ought to make 
My word turn out false. Bring Me under your oontrol by defeating Ma 
in a battle." 0 King ] Hearing these words I have returned ; now do ' 
whatever you like. That Lady is determined to fight and is waiting ' 
there, firmly mounted on a lion, and with various weapons in Her hands. 
"Now judge and do what is best. 

80. Vyasa said :— "0 King I Hearing thus the words of Sugrtva, 
the king S'umbha asked bis hero brother Nis'umbha who was close 

by. ,', 

81-88. 0 Brother! You are intelligent; speak out truly what 
ought to be i done now ? The lovely woman ia challenging us to fight 
Slaall I go to fight or you would go with forces ? I will do whatever ypu ' 



Boot v.] CHAPTER XXIV. 439 

88-84. Nia'umWia nid :— O King ! It i« not proper that you or I 
would go to the battle Beld. Better send Dhumraloohana to the field 
quickly. Let that hero go there and defeat that beautiful Lady and bring 
Her here. You oan then marry Her. 

35. Vyftsa said :— > Hearing thus -his younger brother's words, S'um- 
bha filled with anger, instantly sent Dhumraloohana who was olose by 
to battle. 

36-40. dumbha said :— "0 Dhumraloohana 1 Take a vast army and 
go at onoe to the battle-field and bring that stupid Lady, vainly boast* 
ing of Her strength. If any Deva, Danava or any other powerful human 
being take Her side, kill him instantly. Slay Her companion the 
Goddess Kali and bring Her too. Do all these responsible duties and 
return quiokly. That Chaste Lady is to be proteoted by all means. 
The body of that thinJLady is very delicate ; so ahoot arrows at Her very 
carefully and see that they are not sharp. But kill those that will help 
Her with weapons in their hands. Try your best to protect Her, 
never to kill Her. 

41-60. Vyasa said :—"0 King ! No sooner ordered thus by the king, 
Dhumraloohana bowed down to the king, and, aooompained by sixty thou- 
sand Danava forces, quiokly went to the battle-field and saw there that 
the Lady was sitting in a beautiful garden." Seeing that deer-eyed 
Lady, Dhumraloohana began to address Her with great humility and 
in sweet words full of reason and goodness. O Dev! ! O highly Fortunate 
One 1 Hear ! Surabha is very muoh distressed owing to Thy absence. 
Lest there be any break in the love sentiments, that King, a wise states- 
man, sent a messenger with instructions to speak Thee in sweet snd suit- 
able terms ; but, O fair One ! That messenger? on arriving before the King 
had told all the contrary words. O Knower of love sentiments ! Hearing 
thus the messenger's words, my lord Sumbha, siok with love, has become 
immersed in oares and anxieties. That messenger had not been able to 
realise the true meaning of Thy words. O honourable Lady 1 "The sentence 
uttered by Thee "He who will conquer me in battle " is full of deep 
meanings j he was stupid j benoe he oould not realise the meaning of the 
word "battle " intended by Thee. O Beautiful One ! "Battle" means 
two different things according to persons for whom it is intended ; it 
is of two kinds : — One out of exoitement and another out of sexual inter* 
course. With Thee, the sexual intercourse is intended ; and with any other 
enemy, excitement in s real fight is meant. Out of these, the fight of 
sexual intercourse is full of sweetness and the fight with enemies is painful. 
O Beaotiful One ! I know Thy intentions fully. In Thy heart reigns 



1 *10 SrI MAD DEVt bhAgavatam. 

that fight of sexual intercourse. Knowing me as expert in these affairs, 
the king Sumbha bas sent me to-day to Thee with a vast army. 0 highly 
Fortunate Lady I Thou art clever and shrewd j bear my gentle wordi ; 
serve S umbha, the lord of the three worlds, the destroyer of the Devi's 
pride. Thou wilt be the dearest queen-consort and enjoy the best plea- 
sures. The powerful Sumbha knows the real meaning of the fight of 
sexual intercourse; so he will easily conquer Thee. When Thou 
wilt shew various amorous gestures, he will aho show his feelings. 
And the the K41ika Devt, your companion will remain with Thee as a 
helping mate in your vital pleasures. The lord of the Daityas, 
expert in the soience ol love, will certainly oonquer Thee engaged 
in amorous fight and will lay Thee stretched on a soft bedding and will 
make Thee tired ; he will make Thy body covered with blood by striking 
with nails and he will bite Thy lips to pieces ; then Thou, wilj perspire 
profusely and wilt cease fighting. Thus Thy mental desire for fight— sexual 
intercourse- will be satisfied. 0 Beloved ! At Thy mere sight Sumbha 
will be completely subject to Thee. Therefore dost Thou keep my sweet 
and beneficial words. Thou art an honourable Lady ; and Thou wilt be 
highly honoured by all if Thou marriest Sumbha. Those are certainly very 
unfortunate who like fighting with weapons. 0 Beloved! The sexual inter- 
course is always favourite to Thee ; therefore it is not worthy of Thee to 
fight with weapons. Therefore dost Thou make the king free of sorrows by 
pouring on him Thy mouth nectar and by making his heart bud forth 
by Thy kicking, as Bakula and Kurubaka trees blossom forth when 
drenched with mouth neotar and Asoka tree gets blossomed by the kick- 
ing of women. 1 

Here ends the Twenty-fourth Chapter of the Filth Book on the dei- 
oriptionand Dhumraloohana giving the news in Sri Mad Devi Bhftgavatam, 
the Maha Purftnam of 18,000 verses by Maharsi Veda Vyflsa. 

CHAPTER XXV. 



1-7. Vyasa said "0 Janamejaya ! When Dhamraloohana ceased 
■peaking, the Devi K&likft made a wild laughter and began to speak 
iweetly thus :— 0 Stupid I Skilled -in flattery, you know only how to use 
jugglery of words like an aotor ; do you think that your ends will be 
*err«d if you speak only sweet words, ; this can never be. 0 Stupid ! 
Fight now ; there is no need of useless words. You are strong and have 
been sent by that wicked Demon with a great army. This Devi, out of 
' wrath, will kill you, Sumbha, and Nis'umbha and other commanders by 
Her arrows and will then return to Her abode. Where is that stupid 
dumbha ? And where is this Devi, the Great Enchantress of the Universe! 



Book V.] CHAPTER XXV. 4^ 

Their marriage in this world ii entirely out of question and oan never 
take place. 0 Stupid f What do you think that a lioness beooming very 
passionate, would make an ordinary jaokal her husband ? or would a 
she elephant prefer an ass ? or would a heavenly Cow like a bison ? Go to 
dumbha and NWumbha and tell truly to them : — "Fight or go instantly 

to Patau." ■ 

8-10. VyAs* said : — "Q Fortunate One ! The Demon Dhumraloohana, 
hearing thus the K&lika's words, beoame very angry and spoke with redden- 
ed eyes :— ' O Ugly One 1 I will slay Thee and this lion infatuated with 
pride in battle and take this Fair One to the king. O Kali 1 I have not 
been able to do this simply it would break our amorous love sentiments. 
0 Quarrelsome One ! Otherwise I would have undoubtedly slain Thee 
just now with my sharpened arrows tipped with irons. 

11. Hearing thus, Kalika said: — 0 Fool I Why do you boast vainly ? 
this is not the religion of a hero with bows and arrows in their hand* 
Shoot your arrows with all your might ; I will send you to the realm 
of Death. 

12-31. Vylsa said: — "OKing! Hearing the Devi's words,' Dhumraloohana 
oaugbt hold of his vary strong bow and began to shoot arrows after arrows 
at Kalika. Indraand the other Devas oame out to see the fight on their best 
oars in the celestial space and shouted "Viotory to the Devi" and thus eu- 
logised Her. Then a deadly fight ensued between them with arrows, axes, 
olubs, S'aktis, and Musalas and various other weapons. Kalika out off 
at the very outset all the asses that oarried the ohariot by Her arrows 
and next broke his ohariot and began to laugh repeatedly. O Bharata I 
Then Dhumralochana beooming angry mounted on another ohariot and 
began to shoot deadly arrows at Kalika. Kalika Devi, too, out off those 
arrows into pieoes before they reaohed Her and shot arrows after arrows 
on the Danava in quiok eaooession . Thousands of his soldiers near 
to him were killed ; the asses and the oharioteer were killed and the ohariot 
was broken. She out off his arrows by Her swift serpent-like arrows 
and blew Her oonohshell. The Devas seeing this beoame very glad. Dhumra- 
lochana, seeing himself displaced from his ohariot, took up with anger 
his very strong Parigha weapon and oame near to the ohariot of the Devi. 
Then the Danava, terrifio like death, began to abuse the Devi and 
said :— "O Ugly tawny-eyed Kali ! I will kill Thee just now." Thus 
saying, he suddenly went near to Her and when he was about to throw 
his Parigha weapon on Her, the Ambika Devi burnt him to ashes simply 
hy Her loud shout (of defiance). Seeing Dhumraloohana burnt tp ashes, 
his soldiers became panic-stricken, and fled away immediately, crying 
aloud "0 F»Mwr I" «0 Fattwr P The Devas saw this and and gladly 

66 



442 &al MAD DEVt BHAGAVATAM. 



showered from high heaps of flowers on the Devi. 0 King I The battle 
ground then assumed a dreadful appearance ; at some places the slain 
D&navas; at others, the horses; at other places elephants and at some other 
plaoeg the asses lay scattered , on the field. The herons, crows, 
vultures, the Pisachas of the class Batabaraphas and jaokals and 
other carnivorous animals, began to dance wildly and clamour hideously 
at the sight of the dead bodies, lying on the field. The Ambikft Devt 
then quitting the field, went to a distant place and blew Her oonohshell 
so furiously and terribly that Kumbha heard that terrific noise, while he 
was sitting in his awn residenoe. At the next moment, he saw that 
the Danava forces had retreated, and they were coming there crying. 
Some of them were besmeared with blood all over the bodies ; some had 
got their feet, some their arms, out asunder, some were devoid of eyes, 
gome had got their backs broken; some had their waists broken ; some got 
their necks broken and some were going on bedste ids. Seeing them thus, 
iSumbha and Nis'umbha asked them: — "Where is Dhumralochana ? Why 
have you all retreated? And why have you not brought that 
Lady? Where are the other forces ? vV ho has blewn this horrible oonch- 
■hell ? 0 Fools 1 Inform me quickly and truly all these things. 

32-33. The soldiers said:—" 0 King ! Dhumraloohana has been 
slain by Kalika ; Sue^ias destroyed all the soldiers and has done extraor- 
dinary deeds. 0 King I Know the blowing of the con chshell that has 
caused terror in the hearts of the Danavas and ha? enhanced the joy of 
the Devas and is being resounded in the celestial space, is that done by the 
AmbikaDevt* 

34-45. "0 Lord ! When the Devi broke the chariot of Dhumralo- 
chana by the multitude of Her arrows and killed the horses and at last 
, slew Dhumralochana himself, when all the forces were slain by Her who 
appeared like a lion and when the rest of the army retreated, the Devas 
seeing all these were very much gladdened and showered flowers from tht 
celestial sky. 0 King ! We have come to a perfect conclusion that we will 
not get the victory ; now consult with your expert ministers" and do what 
- . is needful. 0 King ! The Supreme Goddess of tho Universe is waiting 
there alone to fight with you without any help of any other, forces ; this is 
- a great wonder to us. 0 King ! Intoxicated with Her power, that Girl, fear- 
less, is reigning there taking Her stand oo the lion. All these seem 
wonderful to us. 0 King ! Consult with your councillors and out of the 
. four policies peace, fight, retreat or remaining neutral, accept what is best. 
0 Tormentor of the foes I True ! There are no forces with the Devt, but 
<tlie whole host of the Devas will taka up Her cause in orisis, there is no 



*Noti,— In the MArkandeya Purana, Ambikft killed Dhiawa. 



Book V.] CHAPTER XXV. 448 

doabt> In due time, Haifi and Hara both will oome and assist Her ; now 
the guardians of the several quarters, the Lokapalas are waiting by Her 
side in the celestial spaoe. O Tormentor of the Gods ! Know that tho Gan- 
darbhas, Kinnaras, and human beings all will come timely and help Her. 
0 King ! We guess all these. But that Lady does not want the assist- 
ance of anyone nor does She expect that any other body would do the 
work for Her. You must know this certainly, that She alone can destroy 
this whole Universe. What to speak of the Dftnavas only I O Highly 
Fortunate One ! Knowing all these, do as you like. It is the duty of 
the servants to speak beneficial and at the same time true words with 
moderation. 

46-51. Vy&sa said:— O King I Kumbha, the tormentor of others, 
hearing their words asked his younger brother in private:— "O Brother ! 
This Kalika has slain to-d*y Dhumralochana with his forces ; the few 
retreated and came over to me. Now the Arabikft Devi, puffed up with 
pride is blowing Her conchshell. Brother ! The ways -of Time are 
unknowable even to the wise. The grass becomes a thunderbolt and the 
thunderbolt becomes like a grass anl powerless. Know thus the course of 
Destiny. O Fortunate One ! Now I ask you, what are we to do now ? 
Are we to entertain yet the desire of enjoying Ambika, or a re we to fly 
a>ay from here or are we to fight on ? Say quickly. Though younger, 
in times of difficulty, I consider you aUmy elder. 

52-54. Hearing thus the Kumbha's words, Nis'umbha said:— "O Sinless 
One ! Flight or taking refuge in a forb is not reasonable. To fight with 
this Lady is the best course. I will take the best generals and soldiers 
with me and will slay that Lady and quickly return. And.if Fate be 
strong and prove it otherwise, then, after my death, think out again and 
again and do what is best. 

55-60. Hearing thus the younger brother's words, Kumbha said "You 
better wait ; let Chanda and Munda go to the battle, surrounded with 
forces." To kill a hare it is not necessary to send an elephant. This is 
a very trifling matter ; the two great warriors Chanda and Munda will be 
freely able to slay Her. Thus saying his younger. brother, the King Kumbha 
addressed Chanda Munda, who were waiting before bim, thus:— O 
Chanda I O Munda I Take your forces and go quickly to kill that shameless 
Lady,.puffed up with pride. O Pair of warriors ! Kill that tawny-eyed 
Kalika in the battle and bring that Ambika Devi here quiokly. Do this 
Great Service, And if that haughty Ambikft be unwilling to oome 
here, though taken as a captive, then kill that Durga, the ornament of the 
battle, too, by sharp arrows. * 



444 SRl MAD DBVt BHAGAVATAM. 



Here ends the Twenty-fifth Chapter of the Fifth Book on the killing of 
Dhumraloohaaa in Sri Mad Devi Bhftgavatam, the Maha" Purftnam, 
of 18,000 verses by Maharsi Vedavyllsa. 



CHAPTER XXVI. 



1-17. Vy&sa s«id:— "0 King ! Thus ordered, the two strong war- 
riors Chanda and Munda hurriedly went to the battle, accompanied by a 
vast army. There they saw the DevJ, intent on doing good to the Gods. 
Then they began to address Her in oonoiliatory words. 0 Lady ! Dost Thou 
not know that the extraordinarily stroDg Sumbha and NisWhha, the Lords 
of tne Daityas have crushed down the Devas and vanquished Indra and 
have become intoxicated with their victory ? 0 Pair One I Thou art alone ! 
Only Kftlikft and Thy Lion are with Thee ! It is Thy foolishness that Thou 
art desirous to conquer Sumbha,' who is endowed with all power. I think 
there is no adviser to Thee, man nor woman; the Devas have sent Thee here 
simply for Thy destruction. Think, 0 Delicate One ! over the powers of 
Thine as well as those of Thy enemy. Vainly dost Thou boast of Thy 
having eighteen hands. Before the«great warrior S\itnbha, the conqueror 
of the Devas, many bauds and many weapons will be useless ; they will 
prove mere burdens. So dost Thou fulfil what reigns in the heart of Kum- 
bha, the destroyer of the legs and* the uprooter of the teeth of Airavata 
elephant. Vain is Thy boast, 0 Beloved ! Follow my sweet words ; 
they will do good to Thee, 0 Largo-eyed One ! They will ^destroy Thy 
paine and give Thee bliss. Those actions that lead to pain are to be avoid- 
ed by the wise ; and thoBe that bring in happiness are to be served by 
the Pandits, versed in the S'&stras. 0 Sweet speaking one ! Thou art 
clever. Look at the great strength of Sumbha with Thy eyes. He has 
enhanced his glory by crushing down the Devas. And if Thou thinkest 
the gods superior, that is false, for the wise men do not rely on the mere 
gness,'full of doubts ; they believe what they aotually see. S'umbha, hard 
to be conquered in battles, is the great enemy of the Gods ; they have 
- been crushed down by him, and have therefore sent Thee here. 0 Sweet 
smiling One 1 Thou hast been deceived by their swats words ; they, 
prompted by their selfish ends, have sent Thee here simply to give Thee 
trouble. The friends that come with certain business and selfish ends an 
to be rejected. Friends ont of religious motives are only to be sought for 
refuge. Verily I tell Thee that the gods are terribly selfish. Therefore dost 
Thou serve S'umbha, the conqueror of Indra and the lord of the three 
wtflds ; he is a hero, beautiful, lovely, ounningand thoroughly expert in the 



Book V.J CHAPTER XXVI. 445 

loienoe of amorous love. Thoti wilt get the prosperity of all the worlds 
jy the mere oommand of dumbha ; therefore make a firm resolve and 
serve that splendid husband Sumbha. 

18-30. Vyftsa said: — O King ! The Universal Mother, hearing the 
words of Chanda spoke with a voice deep as thunder. O Boor ! Why do 
foa use false deoeitful words ? Fly away just now. Why shall I make 
5'umbha my husband, disregardiug Hari, Hara and the other Devas ? 

0 You, a veritable Fool I I have no necessity for My lord ; I have got 
nothing to do with my lord. I Myself am the Lord of all the beings ; and 
[ preserve this whole Universe with all the lords and beings therein. Note 
this. In ancient times I saw thousands and thousands of Sumbha and 
Nia'umbha and I slew them all. I sent hundreds and hundreds of Daifcyas 
and Demons to the realm of Death. Before Me the hosts of Devas were 
destroyed in yugas after yugas. To-day the Daityas again will go unto 
destruction. The Time has come to destroy the Daityas ; why, then, are 
you struggling in vain with your followers for your lives ? Fight now 
and keep the Dharma of the warriors ; death is inevitable ; thinking thus, 
the kigh-souled ones should keop their name, fame, and respect. What 
business have you to do with Kumbha and Nis'umbha ? Follow «tue 
warrior's Dharma and go to Heavens, the abode of the gods, dumbha, . 
Nia'umbha and your other friends and followers, all will follow you and 
will come here no doubt. O Stupid One ! 1 will put an end to all the 
Dauavas to-day. Therefore cast aside your weakness and go on, fight. 

1 will slay you and ycur brother just now ; next I will kill the proud 
Rakta Vija, Nis'umbha and dumbha and the other Danavas in the battle- 
field and will then go to My desired place. Now remain here if you like 
or fly away quickly. You have been fed in vain because you fear to 
fight. What use is there now in using sweet words like a weak and 
distressed man. Well t- Take up your arms now and fight. 

31-61. Vyftsa said :— O King I Chanda and Munda, elated with pride, 
got excited at the Devi's words, became angry and made a violent' noise 
with their bew strings. Tho Devi, too, blew Her conchshell so loudly 
that the ten quarters of the sky reverberated ; .in the meanwhile, the 
powerful lion became very angry and roared loudly. Hearing that sound 
Indra and other Devas, the Munis, Yaksas, Siddhas, and Kinnaras became 
all very glad. A dreadful fight then ensued between Chandikft and Chanda 
with arrows, axes and other weapons, causing terror to the weak. The 
Chandika Devi became very wrathful and out off to pieces all the arrows 
shot by Chanda and then hurled arrows serpentlike on him. Then the 
sky over the battle ground seemed to be overcast with arrows just as the 



446 6r1 MAD DEVf BHAGAVATAM, 



olouds eret covered over with loousts, dreadful to the cultivators. In the 
meanwhile Munda, exceedingly terrible, cam? up to the field, taking witl 
him his army and becoming impatient with anger began to shoot arrows, 
Seeing that multitude of arrows, Ambika got very angry ; oat of Her 
frowny look, Her eyebrows became crooked, Her face beoame blaok, and 
Her eyes tnrned red like Kadali flowers ; at this time suddenly came oat of 
Her forehead i Kali. Wearing the tiger's skin, oruel, covering Her body 
with elephant's skin, wearing a garland of skulls, terrible, with a belly 
like a well dried up, mouth wide open, with a wide waist, lip hanging loosely, 
with axe, noose, S*iva's'weapon, in Her hands, She looked very terrible 
like the Night of Dissolution. She began to lick frequently and forcibly 
dashed into the Danava army and began to destroy it. She angrily began to 
take the powerful Danavas by Her arms and pouring them into Her mouth 
orushed them with Her teeth. Taking the elephants with bells by Her own 
power in Her hands She put them all into Hor mouth and swallowed them 
all with their riders and began to laugh hoarsely. Thus camels, horses 
and charioteers with chariots all She put into Hor mouth and began to 
chew them all grimly. 0 King ! Seeing that the forcos were being thus 
destroyed, the two great warriors Chanda and Munda began to shoot 
arrows after arrows without intermission and covered the Devi with them. 
Chanda hurled the Sudarsvn-like disc, lustrous like the Sun, with great 
foroe against the Devi, and frequently shouted thundering cries, Seeing 
him roarjng and the lustrous disc coming towards Her like another sun, 
She shot at him arrows sharpened on stones so that the warrior Chanda 
beoame overpowered by them and lay down eenseloss on the ground. 
The powerful Munda seeing his brother unconscious became very much 
distressed with grief ; but he got angry and began to shoot arrows 
immediately on the Devi. Chandika Devi hurled the weapon named 
l^ikft and thus cut off to pieces all the dreadful arrows of Munda in a 
moment and shot Ardha Chandra (serai-circular) arrow at him. With 
this arrow the powerful Asura was deprived of his pride and made to lie 
down unconscious on the earth. Munda thus lying on the ground, a 
great uproar arose amidst the army of the Danavas ; and the Devas beoame 
delighted in the sky. In the meanwhile Chanda beoame odnsoious and 
taking a very heavy club hurled it violently on the right hand of Kalika. 
Kalika rendered that blow useless and instantly tied down that Asura 
by Her P&sa weapon, purified by Mantras. Munda again rose up, and, 
seeing his brother in that fastened condition, came to the front well 
armoured and with an exceedingly strong weapon oalled iSakti. Seeing the 
4tur» coming, She instantly fastened him down like his brother. Taking 



Book V.] CHAPTER XXVII. 447 

the powerful Chanda and Munda like hares and laughing wildly, Kali 
went to Ambika, and said :— " I have brought the two beasts very 
auspicious as offerings in this sacrificial war. Kindly accept these. Seeing 
the two Danavas brought, as if they were the two wolves, Ambika told her 
sweetly : — 0 Thou, fond of war ! Thou art very wise ; so dost not commit 
ihe act of envy nor dost leave them ; think over the purport of my words 
md know that it is Thy duty to bring the Deva's work to a successful 
ssue. 

62*65. Vyftsa said : — " 0 King ! Hearing thus the words of Ambikft, 
£alik& spoke to Her again : — ' In this war-saorifice there is this axe which 
a like a sacrificial post ; I will offer these two as victims to Thy sacrifice. 
?hus no act of envy will be committed (i. e., killing in a sacrifice is not 
lonsidered as envy).'' Thus saying, the Kalika Devi out off their heads 
nth great force and gladly drank their blood." Thus seeing the two Asuras 
tilled, AmbikA said gladly : — Thou hast done the service to the gods ; 
o I will give Thee an excellent boon. O Kalika ! As Thou hast killed 
Jhanda and Munda, henceforth Thou wilt be renowned in this world as 
zhamunda. 

Here ends the Twenty-sixth Chapter of the Fifth Book on the killing 
•f Chanda and Munda in Sri Mad Devi Bhagavatam, the Maha Pur&nam, 
of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XXVII. 



M4. Vyasa said : — "O King I Seeing tho two Danavas killed in 
the battle, the remnant soldiers all fled away back to Sambhu. Some 
of them were out and wounded in many places by arrows, some had their 
arms severed, some were bleeding ; thus they entered crying into the 
oity. On reaching the lord oi the Daityas, they began to make frequent- 
ly the noise indicative of danger and exclaimed " O King 1 Save us, 
Save us ; Kalika ia devouring everything to-day." The two great warriors 
Chanda the Munda, the -tormentors of the Devas, were slain by Her ; 
all the soldiers were devoured by Her ; we have fled away panic-striok*n. 
0 Lord 1 Kalika has rendered the battle-field horrible by tha dead bodies 
of elephants, horses, camels, warriors, and foot soldiers. A river of blood 
is flowing there of which the flesh of the soldiers is sufficient^ mud, their 
hairs are like aquatic- plants, the broken chariot wheels are like whirl- 
pools, the severed arms and feet are like fishes and their heads look like 
Tumbi fruits (long gourds). O king I Save your line ; go quickly 
to P&tala. The Devi has become angry and will, no doubt, destroy our 



418 M MAD Dfivt BHAgAVATAM. 

raoe. Even (be lion is eating away the DAnavas ; ' and the K&likJ 
Devi is, killing innumerable Danavas by Her arrows. Therefore, 0 
king I What intentions are you cherishing in your mind ? Is it thai 
yon have desired to be merely slain with your younger brother Nis'umbha 
And what good purpose will (his oruel woman, destroying your raoe, 
serve, for Whose sake, you have desired to kill all your friends ? 0 
king ! Victory or defeat in this world are under the Daiva, The wise 
never risk to meet with great difficulties for the gratification of an ordi- 
nary whim. 0 Lord! Look at the wonderful deeds of that Great 
Creator ? What more wonder can there be than this that a woman alone 
killed all the D&navas. 0 king! You have conquered by the help of 
your army all the Lokapalas (guardians of the quarters of the sky) ; but 
now that Lady, though alone and unsupported by anybody, is challeng- 
ing you to fight. 

15-24. 0 King ! In ancient times, in the holy pilgrimage 
of Puskara, the sacred place of the Davas, you performed austerities when 
Brahma, the Grandsire of all the worlds, oame to you to grant a boon. Then 
you asked the boon and wanted to become to be immortal. But when Brah- 
ma refused to grant it you wanted from him and were granted that you 
would not be killed by any male being, be he a Deva, Danava, a mani 
Naga, Kinnara, Yaksa, or any other person. 0 Lord I For that very reason 
we think now that this Lady has timely oome to kill you. Think over 
it seriously, and cease fighting. 0 King I This Devi is the great Maha- 
Maya, the Highest Frakriti ; It is She tha t devours everything at the 
end of a Kalpa . This auspioious Devi is the Creatriz of all the worlds 
and the Devas. She is the embodiment of the three qualities, endowed 
with all the powers. She is Tamasi, i. e., is the Dastruotrix of the whole 
world. This Devi oan never be conquered, Imperishable, Eternal, 
She is the Sandhya and the Refuge of the Devas. She is G&yatri, the 
Mother of the Vedas. She is All-knowing and always manifested. This 
Undeoaying Lidy is void of any Prakritio attributes, though. She 
at times possesses attributes. She is Sucoess Inoarnate and bestows suooess 
to all j She is Bliss Herself and gives bliss to alj. This Gauri bids all the 
• Devas discard all their fears. She is Suddha Sattva. Thus, knowing, 0 
king ! Quit thy inimical feelings to Her ; seek refu ge unto Her ; the Devi 
would then certainly protect you. Be obedient to Her and save, your raoe. 
Then the remnant Danavas will be able to live for a very long time. 

-. 2&. Vyasa said:— 0 King ! .Hearing thus, Kumbha, the conqueror 
of the Devas, told them truly in words becoming of a hero, 

26.42. 6umbha said :— "0 Fools 1 Hold your tongue. Yon have 
.fled beoause your desire to live is very strong. So you better go to 



Book V.] CHAPTER XX Vtt. ,, a 

without »ny delay." This world is under the ^ th / 0 l 0 f Pate • 
to I need not think about Viotory. I am under i fiyPate just *s 
Brahma and other Devas are under it. Brahma, V«» y&s/Rudra, Yama, 
Agni, Varuna, Sftrya, Chandra, and Indra are all under Ae sway of this 
Destiny. O Pools I Whatever is inevitable will certainly come to pass. 
What need I think over it then ? The effort Iso eo^es to be of such 
a nature as will lead to that ordained by Pate Thu/^ thinking, the wise 
never grieve; especially the vise ones neve/ "leave their own Dharma 
for fear of death. The happiness, pain, brevity, birth and death of 
all the embodied souls are all determinedly p a ve when their proper 
time arrives. See ! When the time is over/Brahma, Visnu and Mah&deva, 
the lord of P&rvati die away; on the expiration of ftieir terms of lives, Indra 
and other Devas goto destruction, fsimilwtp -i\%m a ^ completely 
under the sway of time; so what do/ubt is there that I, t'pd, eo'to 
destruction when I /have observed/ my own Dharma ! 'This L«4y*fa 
ohallengingmeto fight of Her own w/ill ; how oan I fly away and live hutU 
dreds of years. I will fight to da^V Lefr'fche result come whatever it may. 
I will gladly take ^he viotory or defeat 'whatever the ease may be. The 
learned approving*)/ tha cause o/f effd/t deolare Pate as flotitious ; those 
who realise their sayings know, that/ they are full of reason. Without 
exertion no end'oan be achieved /weak persons depend on the destiny 
Foolish persons' say that Fatfe i s strong ; -bj^iihe_ wise do not say so' 
There is no proof whether Wa.te *rf>te oraPUi, flu^Ka-y^^ 
is invisible j how oan it tW,/«g§ serf? Has anybody seen Pate? t. 
N8.mplya.oare for the iffi^^-- , to console ^e's'mi„7 
mt.mes of distress ^^ity to a grinL.l with ^ ^s 
effort cannot grin', a J^rial. Therefore if exertion be made in rZT 
^on to the gravity <^work, success is sure to ensue ;T e ZSSZ 

if iLT 1 y r ° P ^? eW0rkdO99nOt0O,a9 to * --ssful 88Q8 
If fome, place an« one's enemies' forces be correctly taken into 

4.3-44. Vy&jU* ssiid : — "0 king! Thus making a firm i . 

saw. O lU^o^l Yon are a very powerful hero; therefore do 
you go to the^&itjbr 0 Fortunate On* t «neretore do 

of your forces! IT * b * 3™ » r » ««• 'length 



45.4ft. 
this work, 
your control, 




fa said !— *0 king I You need not be a bit anxious for 
* I will either slay Her or I will bring Her under 
"7 in thU warrare j that Lady, favourite 
57 



450 ^ M MAD DEVf BHAGAVATAM. 

of the gods, iV^orth nothing ; I will just now conquer Her and make 
Her your slaveV^ . 

47-50. VyaJL, saiO :_«0 Best of Kurus I Thus saying, the powerful 
Raktabija mounted ojJh's chariot and went to the battle aooompanied 
by his foroe* TWbatttfion consisted of cavalry, infantry, chariots, and 
elephants. Thus tW.rrounid he departed from the oity for that DevJ, 
seated on a mountain fa Then the Devi, seeing} him ooming, blew 
Her oonohshell j the Dltf««»*were terrified at that sound and the joy 
of the Devas intubated. Rearing that sound Raktabtja oame very 
hurriedly to Chamunda an d beg\»u to speak to Her sweetly. 

61-62. OQirl |.,D& you thi^k me weak and thus want to terrify 
me with the tfn'ataftt ^nohshell\? 0 Lean One ! Have you taken mi 
to be aJDbJjJSfcloohana ? o Sweetf. speaking one I My name is Rakta- 
■bffi; I have come here for- Thy s^ke. If Thou desireet to fight, be 
prepared; I am not a bit afraid of thay'). 0 Dear ! You saw /those who 
were weak; I do not belong to $hat class. Therefore' dost Thou 
fight as Thou likest and then Thoi4 wiltjfbe able to ascertain my strength 
0 Beautiful 1 If Tbou didst seryejvth'e t^d persons before, |f Thou faadit 
heard the science of politics and moral*, if thou hadst studied the political 
eoonomy, joined the assemblage of tflrpai adits or if Thou hast been 
well versed in literature and lantras, thet\ea [ this my good pounsel which 
will serve as a medicinal ditUtf Thee. -^)ui^f the nine sentiments, the 
jjri ngara (.Amoro; g i ove sentimelfits) ana ^iti (Peaoe) are considered , 
as thTttnif by the assemble of the .Pundits. Again out of these two, 
the love sentiment is the king. Drenohed*wi^'i«^>is sentiment, Vienu Htsi 
with Samala ; Brahma, the four-faced, lives wtfth Sftvitri ; Indra with 
Saohi and Sankara resides with his wife Uma. \ffhe tree stands with 
creepers surrounding it, the deer lives with his fefyia deer, the pigeon 
lives with the female pigeon ; thus all the beings arp very attached to 
this sentiment o( remaining in couples. Thosefrwho cannot enjoy 
owing to oertain disease or illness, they are deprived by Fate of suoh 
enjoyments. Those who are ignorant of this love, se ntiment in couples, 
they are deprived of it by the sweet jugglery of words of the chest 
add yet attached to the Peaoe sentiment. When delnsyu,' the destroyer 
of Buddhi, the common sense, occurs, when the violent . idomitable anger, 
greed, and lust arise, where, then, is the place f<« fctiwledge and 
dhpassion ? Therefore, 0 Auspicious One 1 Dost * ihoa marry the 
beautiful S'umbba or the powerful Nis'umbha. 

63. Vyftsa said :— 0 king ! When Raktabtja spoke,*alI these wordSi 

standing before the Devi Kftlika, Ambikft and C^ 6 ' ,&# began to 
, . fin be . 

bugh. ^ ^ 



Book V.] 



CHAPTER XXVIII. 



451 



< Here ends the Twenty-seventh Chapter of the Fifth Book on tha 
description of the war of Raktablja in S'ri Mad Devi Bhftgavatam, the 
Mahft Puranam, of 18,000 veraea by Maharsi Veda Vyasa. 

CHAPTER XXVIII. 

1-5. Vyaaa aaid : — " O King ! The Devi, hearing thus, laughed 
and spoke the following reasonable words, in a voice deep as a rumbling 

0 loud : O Dull brained one ! Already I told to that messenger before 

in reply to you ; why then do you boast in vain ? If there be any suoh 
in the three worlds who oan stand equal to Me in appearance, strength, 
and prosperity, I will marry him. Go to Sumbha and Nis'umbha and 
inform them that thus I promised before ; therefore let any of them 
conquer Me in battle and then marry Me according to the prescribed rules. 
You have come : here to execute the order of Kumbha ; so either stand up 
and fight or fly to Patala with your King. 

6-11. Vyasa' said :— "O King ! Hearing the Devi's words, the 
Danava was filled with anger and began to shoot dreadful arrows at onoe 
on the Lion. Ambika, then, ready-handed, seeing the multitude of 
arrows coming in the sky like serpents, cut them off in ft moment to 
pieces by Her sharp arrows. The Devi, then, drawing Her bow, shot 
arrows sharpened on stone at the great Asura Raktablja. Then that 
wicked Demon, thus shot at by the arrows, fell unconeoious on the ohariot. 
When he lay thus senseless, a great uproar arose amidst his army and the 
soldiers began to cry aloud saying " Alas ! We all are killed." Then 
Sumbhd, the king of the Asuras, hearing the sound of Boombft (a danger 
cry by hands and mouth) ordered all the Dfcnavas to be ready for the battle. 

12. Then J'umbha said .-—Let all Kambojas* go to the battle with 
all their forces ; let other powerful heroes, espeoially the Kalakeyas, too, 
who are very strong heroes, go up for the battle. 

13-33. Vyasa said :— "O King 1 Thus ordered, all the fourfold army 
of S'umbha, vie., cavalry, infantry, elephants and chariots, 
went out, intoxicated for war, to the battle ground where;the Devi existed. 
The Devi Chandika, seeing the Danava forces coming near, made at onoe 
terrible sounds frequently. The Ambika Devi also made the sound with 
Her bowstring and blew Her oonohshett. Kail, then, shouted aloud opening 
Her mouth widely. The powerful Lion, the Devfs Vahana, hearing the 
terrible sounds, roared so loudly that the D&navas were struok with 
strange terror. The powerful Danav as. then, hearing that sound becam e 

* Note:— Kftmboja, name of a people and their country. They inhabited 
the Hindoo Koosh mountain which separates the Gill it valley from Balkfa, 
and probably extended upto little. Tibet and Ladak. The Kalakeyas may 
be the Afridis. 



452 SRt MAD DEVf BHAGAVATAM. 



impatient with anger and shot arrows after arrows on the Bert. The 
wdnderfal horrible battle, then, ensued, oausing horripilation 'and the S'aktis 
of Brahma and the other Devas began to oome to Chandika Devi. The 
Devts, the wives of the several Devas, then went, to the battle-field in their 
respective forms with ornaments and Vahanas as generally on such occa. 
sions. The £akti (wife) of Brahma named Brahmani, mounting on the 
baok of Her Swan aame there with a string of beads and Kamandalu (an 
wooden waterpob used by ascetics). The Vaisnavt with Her yellow robes 
came there mounted on Garuda (the sacrad bird of Vifnu, the carrier of 
Him) with ooncb, discus, club, and lotus in Her hands. The Devi dankari, 
the wife of S'iva, the Auspicious One, arrived on the back of Her Bull. The 
emblem of half-moon was on Her forehead while in Her hands She held 
snake, braoelet, and trident (Trieula) and the sign of fearlessness for Her 
devotees. The, beautiful wife of Kartika, Kaumari Devi, loo king like Kartika, 
came to fight there mounted on a peacock. The fairfaoed Indr&ni, decked 
with ornaments on Her several limbs, came there to fight, with thunder- 
bolt in Her hand, mounted on the elephant Airavata. The V&rahi Devi 
looking like a female boar, oame also, seated on an elevated seat of 
departed souls (Preta). The Narasimhi, resembling Nrisimha (the 
Man Lion Inoarnation) oame there. The wife of Yama, looki ng fearful 
like Yama arrived there on the battle-field smiling and with staff in Her 
hand and mounted on the baok of a buffalo. Thus the wives of Kuv era, 
Varuna, and other Devas came there with proper forms, Vahanas, 
ornaments, aocompanied by their forcesiand all excited. Seeing them all, 
the Devt Ambikft beoame glad ; the Devas, too, became peaoeful and ex- 
pressed their great joy: the Danavas were afraid at the sight of them, 
8'ankara, auspicious to all the beings, came there to the battle-field, 
surrounded by these goddesses and thus said to Chandika :— Slay quickly 
»11 these Asuras, S'umbha, Nis'umbha and all other D&navas to serve the 
cause of the Devas. Let all the goddesses destroy the Dftnava race and 
thus free the world from dangers ; they may, then, return to their own 
abodes. Let the Devas get their shares of sacrifices, let the Brahmanae 
perform thesaorifioial acts, and let all the creatures, moving or not moringi 
be happy. Let all calamities auoh as proceed from droaght, excessive 
«,in, rats, foreign invasion, locusts and birds, bats, etc, oome to an end. 
Let the clouds bestow rains regularly and let the cultivation yield ample 
tajryeets. Note here that rati bring in plague. 

94-40. . Vyftsa said :—" 0 king I When S'ankara, the Lord of the gods 
and Auspioious fco'all, said thus, a wonderful female ensued out of the 
la dy of Ohandikft, v9r 7 furious, horrible, with, hundreds of jackals #ur- 
founding and yelling; then that S'akti, of dreadful appurane* «ftid 



Book V.] 



CHAPTER XXVIII. 



to the five'faoed S'iva, smiling :— -O Deva of the Devas! Go quickly Ho 
the lord of the Daityas ; do the duty of a messenger for us, 0 Destroyer 
of lust 1 O S'ankara ! Tell that haughty lustful S'umbba and Nia'umbha 
leave the Heavens and go to Pfttftla. Let the Devas reign in the Heavens; 
Indra go to his own beautiful throne ; let all the Devas go to their appro, 
priate places in Heaven and receive their-saorifioial offerings duly. And in 
the Demons desire to live, let them go quickly to the oity of Pfttftla where 
other Dftnavas are dwelling. Else, if they like to die, let them go quickly 
to the^battle-field and let their flesh be eaten up by Her jackals. 

41. Vyftsa said:->"0 king! Hearing Her words, Sulapftni went 
quickly to S'umbha, the lord of the Dftnavas, seated in the assembly, and 
said thus : — 

42-44. " O king ! I am Hara, the Destroyer of the Asura Tripurft; 
now I have come to you for your good as a messenger of Ambikft Devi. 
Quit the Heavens and Earth and go quickly to Patala where reside the 
powerful Bali and Prahlada, or if you like to court Death, come to fight ; 
I will slay you all in a moment. O king ! The Great Queen Ambika 
Devi has sent me with these instructions for your welfare and information. 

45-63. Vyasa said — "0 king! Thus conveying the neotarlike, benefioial 
words of the Devi to the chief Daityas, S'iva, the Holder of the trident, re- 
turned to his own place. The S'akti that sent S'ambhu as a messenger to 
the Dftnavas is known in three worlds as 5iva Dftti. The Daityas, thus 
hearing the rigorous Words of the Devi, put on their coats of armour and 
taking their bows and arrows quickly went out to fight. Tbey came with 
great force to the battle-field, stretched their bows to their ears and shot 
piercing arrows, sharpened on stone and tipped with iron, at the Chandikft 
Devi. The Kftlikft Devi, too began to strike some with the trident, some with 
S'akti weapon, and some with clubs and rent them asunder and devoured them 
all, and began to roam in the field. Brahmftni began to pour water from Her 
Kamandalu on the powerful Dftnavas in the battle-field and thus destroyed 
them. Mfthes'vari, mounting on Her Bull gave violent blows by Her 
trident and thus lay them dead on the ground. Vais navi, with the blow 
of Her club, took away the lives of many Daityas and striking them 
with Her Discus out oft the heads ox several others. Indr&nt hurled Her 
thunderbolt on the ohief Dftnavas, already struok by the feet of the ele- 
phant and lay them dead on the field. N&raaimhi tore the strongest 
Dftnavas with the sharp nails and, devouring them, walked to and fro and 
made dreadful sounds. Siva Dttti began to laugh hoarsely and laid the 
Dftnavas flat on the field, when they were atones devoured by Kftlikft and 
Cfcandikft,: Kaumftri, seated on a peacock, by drawing the bowstring to 



454 M MAD DEVl BHAGAVATAM. 

Her ears hurled. arrows sharpened on stone on the [enemies and killed them 
to serve the cause of the gods. Varuni tied down the Danavas by Her 
Pftsa weapons in a face to face fighting ; thus they lay down senseless, on 
the ground. vO King I Thus the Matrikas, the goddesses, crushed the 
'forces. Then the other •• powerful •■ soldiers fled away terrified. The 
« Boombft " danger cry rose then loudly ; on the other hand, the Devaa 
began to shower flowers on the Devis. Hearing the distressful agonies 
of the Asuras and the shouts of victory of the Devas, Raktabija, the ohief 
of the Danavas became very angry. Seeing specially the Dftnavas flying 
away and tie Devas shouting, that powerful Demon came hurriedly to the 
battle-field with anger. Then with eyes reddened with anger, and with 
various weapons came before the Devi, Raktabtja mounting on a chariot, 
and making sounds unusual with his bowstring. 

Here ends the Twenty-eighth Chapter of the Fifth Book on the 
description of the fighting of the goddesses in Sri Mad Devi Bhftgavatatn 
the Maha Purftnam, of 18,000 verses by Maharsi Veda V.yftsa. 



CHAPTER XXIX. 

1-21. Vy&sa said:— "0 King 1 Please hear attentively about the 
extraordinary boon that was given by Mahadeva, the God of gods, to the 
great warrior/ Raktabija. Whenever a drop of blood from the body of 
that great warrior will drop on the surfaoe of the earth, immediately will 
arise innumerable Danavas, equal in form and power to him ; thus the 
Deva Rudra granted the Demon the wonderful boon. Thus elated with 
the boon, he entered i into the battle-field with great force in order to kill 
Kalikft with Ambika Devi. Seeing the Vaisnavi S&kti, lotus-eyed, 
seated on the bird Garuda, the Demon struck Her with a violent weapon 
(named Sakti). She then baffled the weapon by Her club and hurled 
Sudars'ana disc on the great Asura Raktabija. Thus struck by the. disc, 
- blood began to ooze out from his body as the red stream of soft redsand- 
atone comes out of a mountain-top. Wherever on the surfaoe of the earth 
drops of blood fell from his body, then and there sprang out thousands and 
thousands of demons like him. Indr&ni, the wife of Indra, became very 
angry and struck the terrible Raktabija with hia thunderbolt. Streams 
•f blood then began to ooze out from his body. No sooner the drops of 
blood fell from the Demon's body, than were instantaneously born from 
the blood many powerful Asuras, of similar forme, having similar weapons 
and hard to be conquered in battle. BrahmanI then becoming enraged 



Boo* V.] CHAPTER XXIX. 456 

struck at him with the staff of Brahma with greater foroe. Mfches'vart 
rent the D&nava asunder by striking him with Her trident. N&ra Simht 
pierced the Asura with Her nails ; V&r&hl struck at him with Her teeth. 
Then the D&nava beooming angry shot at them all with sharpened 
arrows and pierced them all. Thus when the M&trika Devis were pieroed 
by the club and other various weapons of that great Asura, they got very 
angry and pieroed the Danavas in return with shots of arrows. Kaum&rl, 
too, struck at hie breast with Her weapon, named Sakti. The D&nava 
then got angry and hurled on them multitude of arrows and began to 
pieroethem. O King ! The Chandik& Devi, getting angry, out off his 
weapons into pieces and shot violently at him other arrows. O King t 
Thus struck by severe blows, when blood began to flow in profuser quan- 
tities from his body, thousands and thousands of D&navas resembling 
Baktabtja sprang out instantly from it. So much so, that the heavens 
were all oovered over with Raktabijas that sprang up from the blood. 
They all oovered all over their bodies with coats of armour, began to fight 
terribly with weapons in their hands. Then the Devas, seeing that the 
innumerable Raktavijas were striking the Devi, became very muoh 
frightened and were distressed with sorrow. They began to talk with eaoh 
other with sorrowful countenances that thousands and thousands of huge 
bodied warriors were springing from the blood. These were all very 
powerful ; so how could they be destroyed 1 In this battle-field there were 
now left only the M&trik&8, K&lik&, and Chandik&. It would be certainly 
extremely-difficult for them to conquer all these D&oavas. And if at that 
moment, S'umbha and Nis'umbha were to join them with hie army, oer- 
tainly a great oatastrophe would occur. 

22.28. Vy&sa saidi— "O King ? When the Devas were thus ex. 
tremely anxious, out of terror, Ambik& Devi said to the lotus-eyed 
Kftli:— "O Chamunda I Open out your mouth quiokly, and no sooner I 
strike Raktabija with weapons, you would drink off the blood as fast as it 
runs out , of his body. Instantly I will kill those Dfcnavas sprung from the 
blood with sharpened arrows, clubs, swords and Muaalas ; and you would 
then be able to devour them all at your will, and, then, roam in this field 
M you like. O Large-eyed One ! You would drink off all the jets of blood 
in sueh a way that not a drop of it esoapes and falls on the ground. And 
then when they will all be devoured, no more D&nsvas would be able to 
spring. Thus they will surely be extirpated ; otherwise they will ne T er 
be destroyed. Let me begin to strike blows after Wows on Raktabfja and 
you bettor drink off quickly all the Upo, being intent oh destroying the 
forces. OCharounde! Thus, the Dftnavas ' being all exterminated, we 
will hand over to the Indra, the lord of the Devas, his Heavens without 



4S<$ M MAD PBVi BHAGAVATAM. 

any flnemy ; and, thus, we aan go peacefully and happily to our own 

19-47. Vyftsa said:— "0 King I The Chamuijd& Devi, offurioui 
strength, hearing thus the Devi's words began to drink the jets of blow 
coming out of the body of Raktabija. The Dert Ambika began to ou t the 
Damon's body into pieces and Chftmunda, of thin belly, went on devouring 
them. Then Raktabija, becoming angry, struck Chftmunda with his club. 
But though She was thus hurt severely, She drank off the blood and then 
devoured all the limbs thereof. 0 King! Thus Kalika Devi drank ofl 
the blood of all other powerful wiokqd Danava Raktabijas that sprang out 
of too blood. Ambika thus destroyed them. Thus, all the Danavas, 
oreated out of the blood were devoured ; then, there was left, lastly, the 
real Raktabija Ambika [Devi then out him asumder into pieces by Her 
axe and thus killed him. Thus, when the dreadful Raktabija was slain in 
the battle, the Danavas fled away trembling with fear. Without any wea- 
pons, covered all over their bodies with blood, and void of consciousness 
they uttered, dumb oonfounded "Alas I Alas! What has happened, what has 
happened." Thus crying, they told their King S'umblu thus:— "0 King 
ot Kings I Ambika Deri has killed Raktabija and Ohamunda has drunk 
off all their blood.'' The carrier (Vahana) of Devi, the powerful ferocious 
Lion killed other powerful warriors ani Kali devoured the remaining 
soldiers. 0 Lord of the Danavas! We have fled and come to you to 
give the news of the battle and to desoribe the wonderful doings of that 
Ghandika Devi in the battle-field. 0 King I In our opinion, no one will 
be able to conquer that Lady, be he a Dtitya, Danava, Gandarbha, Asu- 
ra, Yaksa, Panoaga, Charana, Rakeasa, or an Uraga. 0 King of Kings ! 
The other Goddesses, Indrani and 'others, have come to the battle, on 
|b,eir own carriers respectively and are fighting with varioua weapons. 
0 Lord of the Danavas t The Danava foroej are all slain by them with 
the excellent weapons in their hands. Even Raktabija has been slain in no 
(ime. That Lion, of indomitable prowess, killed the R&ksasas in the battle ; 
The Perf 'l° ne " h»rd to oonquer ; how muoh more would it be impos- 
sible to conquer Her, when She has been joined with other goddeeeee. 4* 
consult with the ministers and do what is reasonable. In our opinion it 
is better to make treaty with Her and quit -your enmity. 0 King 4 
®ittk oyer the fact that that Lady destroyed all the Danavas and at last 
£Hgk of the blood of Raktabija and at last killed him. What on 
t*rth can be more wonderful than this ? 0 King I The Dot! AmbfM 
killed all the other Daityas and Chamupg* devoured their blood, netfe, 
and all. Considering all this, it is now better for us to serve the itott 
or fly away to PfttAla, No more fighting is desirable. She is 



Book V.] CHAPTER XXIX. 457 

not an ordinary woman ; She is Maha Maya, there is nob tho least doubt 
in (his. Only to serve the cause of the Gods, She has manifested Her' 
self and is now destroying the Raksasas' race. 

48. Vyasa said: — Hearing thus, S'umbha got confounded by K&la 
(Death), as his end was coming nigh, and said the following words, his lips 
quivering with anger. 

49-54. You are struck with fear ; so you all take the refuge of Chan- 
dika or fly down to Patala ; but I will kill Her with all my exertion 
and efforb. I conquered all the hosts of Devas and I have enjoyed their king* 
domi; shall I now, out of the fear of one Lady, fly and enter into the Patala. 
All my attendants, Raktabija and other heroes, are now slain in the battle 
and is it possible that I will now fly away out of the sake of preserving 
my life only. See ! The death of all the beings is ordained by Kala 
and it is unavoidable. No sooner a being is born, he is liable to the 
fear of death. How can a man, then, out of fear of death, quit all his 
name and fame ? O Nis'umbha ! I will now go immediately to the battle, 
mounting on my chariot and will return after slaying Her in battle. 
And if I cannot kill Her, I will nob then return any more. 0 Best 
of warriors ! Better stand on my side with all your forces and kill that 
Lady in no time, with sharp arrows. 

55-58. Nis'umbha said :— To-day I will go to the battle and slaying 
that K&lika, will shortly return here with Ambika. O King I Do not 
think at all for that Lady ; see my world-conqueriog strength and look 
at that weak woman ; there is a vast difference. Cast aside your this 
great mental anxiety and trouble. Enjoy, O Brother, excellent things. 
I will bring that dignified Lady with all honours before you. O King ! 
You ought not to go to the battle when I am alive. I will presently 
goto the fight and bring for you that Lady as a sign of our 
viotory. 

59-60. Vyasa said :— O King 1 Thus saying, the younger brother, 
proud of his own strength, went hurriedly to the battle-field, mounting 
on his big chariot. He was protected all over his body by his coat of 
armour and he was well provided with various weapons and all other 
accoutrements of war. The bards began to sinsr hynns to him and 
various other propitious ceremonies were being performed. 

Here ends the Twentynirith Chapter of the Fifth Book on the killing 
of Raktobtja in Sri Mad Devi Bh&gavatam, the Maha Puranatn, of 18,000 
vwMB by Mahar?i Veda Vyasa, 



58 



458 M MAD DEVt BHAGAVATAM. 



CHAPTER XXX. 



140. Vyasa said .'—"0 King ! Thtta making a firm resolve that 
there would be either victory or death, the great warrior Nis'umbha 
went to fight with the Devi, with great excitement and with all hie 
foroos. Surabha, too the Lord of the Daityae, aooompanied by hie 
foroes, went after Nis'umbha ; S'umbha knew full well the roles of 
warfare ; therefore he remained a witness there. Indra and the other Devas 
and Yaksas, all stationed themselves in the oelestial space, eager to see 
that fight, oovered with olouds. Nis'umbha came to the field, and, taking 
the strong bow made of horns, began to shoot arrows after arrows at 
the Divine Mother with the objeot of frightening Her. Seeing Nis'um- 
bha with his exoellent bow, shooting arrows, Chandika began to laugh 
frequeutly. With a soft slow voice She spoke to Kalikft :— "0 KM! ! 
See their foolishness I They have oome before me, courting death. They 
Bre so much deluded by My Maya, that they yet expect viotory when 
they have already witnessed the death of Raktabija and many D&navas. 
Hope is so very strong that it never quits -a man. How wonderful is 
this that some of their armies are destroyed, some are wounded, some are 
rendered senseless, some made powerless, some have fled ; seeing all 
these, yet, they have come to fight, as it were, fastened by the cord of 
hope of victory. 0 Kali ! To-day I will oertainly sky Nis'umbha and 
S'umbha. Their death is nigh ; deluded by the Daivi Maya, they have 
oome to Me. Therefore, in the face of all the Devas, I will kill 
them to day. 

11-24. Vyasa said : — "0 King I Thus saying, and suddenly drawing 
Her bow, Chandl covered Nis'umbha, in front, all over with a multitude 
of arrows. . Nis'umbha, too, cut off those arrows into pieces by his sharp 
arrows ; thus the fight became more and more dreadful between them. 
At this time, the lion of Bhagavatl. came down upon the forces, quiver- 
tog his manes, like a powerful elephant going down into.,a:ta ke. By hii 
Sails and teeth, he tore asunder the bodies of the D&navas th at fell before 
him arid devoured them, as if they were infatuated elephan ts. That Hon 
thus crushing down the soldiers, Nis'umbha oame forward hurriedly, 
dsawing his excellent bow. Hundreds of other generals of the DAnavas 
oame up there to kill the Devi, biting their tips and with the* *yes 
reddened with anger. In the meantime S'umbha killed KittkA and 
Oame very hurriedly there with his forces to capture the Divine Mother. 
Coming to the battle-field S'umbha saw that the Divine Mother was 



BOOK V.] • CHAPTER XXX. 469 

■landing before him ; though She was looking very beautiful, fit for 
love eentimenD, yet 3he was Blled also with the sentiment) of fiery 
wrath. At that time the large eyes of Bhagavati, the Beautiful in the 
three worlds, though naturally red, looked more red due to wrath. 
When S'umbha saw Her lovely features, the dssire to marry Her and the 
hope of victory all vanished away from his mind; and he stood there 
with bow in his hand, firmly holding in his mind that he would die. 
Seeing the Danava in that state, She smiled and began to say, so that 
all the Danavas could hear. O Wretched Fools ! If you all want to hve, 
quit all your weapons here, go to the Patftla or to the m.ddle of the ocean. 
Or be slain in the battle by My arrows and go to heavens and enjoy 
there without any fear all the enjoyments and sports there 
and heroism, both cannot be expected at one and the same ime and at 
the same individual ; therefore I am ordering you to d.spel your fears. 
Now go wherever you find your ease and happiness. 

25.35. Vyasasaid:-0 king! Hearing these words of the Dev., 

oml lta th. terrible fight, went eh batamn the D ™ ™ 
D.»Z both «fmg * th. olhe. i»rty. Th.a beg." to dene. 

at Her. She then spoke thus :— 

88. 0 You Stupid I Wait till I wver your head from your body by 
this axe. Soon you will be sent unto death with your head 
severed off your body. -ant 

87.64. Vy&st mid ': — "0 king I Thus vying, the ChandxkA Oavl 
iurtantly cut off the head of Ni^umbha by Her axe with great caution. 



460 SRI MAD DEVl BHAgAVATAM. 

The head thus severed from the body by the blow of the Devi, the 
headless Demon began to roam there with great force with olub in 
his hand, The Devas then got very muoh frightened. The Devi, then, 
out off the hands and feet of that headless Demon with sharpened arrows.' 
That vicious wretch fell down lifeless, on the ground like a mountain. 
The powerful Daitya Nis'umbha being thus killed, a great uproar arose' 
amujsb his panic stricken forces. The soldiers, covered all over 
their bodies with blood, left all their weapons in the field, began 
to make Boomba sound (a piteous cry with mouth and hands as 
sign of danger) and fled away to the king S'umbha. He, the tormentor 
of the foes, then asked them coming : -" Where is Nia'umbha now ? 
Why have you fled away from the field ?" Thus hearing the King's 
words, they bowed down and said :-" 0 King I Your brother 
Nis'umbha is lying dead on the battle-field. 0 King I The Devi killed 
all the Danava warriors that attended your brother ; only we are left 
and have come here to give you the information. 0 King I Nis'umbha 
has been killed by the weapons of the Devi. So we think you ought not 
to go to the battle. Know this as certain that the Lady, the Highest 
Cause of this Universe has come here to destroy the Danavas, the object 
being to serve the cause of the Gods. This Lady is not an ordinary woman • 
She is the Supreme Force ; Her doings are inconceivable ; what more can 
be said than the fact that the Devas never can know Her ! This Devi 
can assume various forms ; She is the origin of Maya • She is very 
clever; She is adorned with various ornaments and is holding various 
weapons ,u Her hands. Her doings are incomprehensible; She is like a 
Second Night of Dissolution (at the end of the world) ; She is Perfect, 
endowed w.thal ausp.cous signs, capable to go beyond the insurmount- 
able. This wonderful Devi is serving the cause of the gods and the 
Devas from the sky are singing hymns to Her. 0 Kin» ! It ig now 
your paramount duty to fly away and save your life ; if you° live, you mav 
have the chance for gaining the victory when time will turn out favour- 
able; there is no doubt in this. It is Time that makes a strong ma n weak • 
and it i is that very Time that makes that weak man strong again and stimu.' 
lates him for victory. T,me makes a generous donor a be«ar and iil 
Time that makes the same beggar again a generous done!. Brahl 
V.snu, Mahesa, Indra and other Devas are all under the sway ofth* 
Time , so T.me is the Sovereign of all. Therefore, 0 King ! Wait for Z 
Time Now Time is favourable to the Gods' and 'LZ ' 
Therefore Trme is destroying now the Daityas. But the course of Ti» 
,s not the same throughout. O King 1 The actions of Time are varil 
no doubt. Tune creates men and Time destroys them, The time of 



Book V.] CHAPTER XXXI. 46I 

oreation is different from the time of destruction, this is evident to you 
before your eyes. See ! When Time was favourable to you, you subjeoted 
Indra and all other Deyas and made them pay taxes to you ; and now 
Time is unfavourable to you ; so an ordinary weak woman is killing the 
powerful D&navas ; Time, therefore, is doing favourable things and also 
unfavourable things. The hosb of Devas or the woman Kali is not the 
eause thereof. O King I The present Time is not favourable to you and the 
Daityas ; knowing this, do as you like. Seel Indra, Visnu, Varuna, 
Yama and other prominent Devas all fled before in battle, quitting their 
weapons. So, knowing this world as subject to the oontrol of Time, you 
can now fly away and go quickly to the Pataia. For if you live, you will 
get in future all the pleasures ; and if you be killed, your enemies will all 
be very glad and roam everywhere fearlessly, singing propitious songs. 

Here ends the Thirtieth Chapter of the Fifth Book on the killing of 
Nis'umbha in Sri Mad Devi Bhagavatam, the MahS Putnam, of 18,000 
verses by Maharsi Veda Vyasa. 



CHAPTER XXXI. 



1. Vyasa said :— " O King ! S'umbha, the Lord of the Daityas, 
hearing the words of the soldiers, began to say, then, with eyes rolling 
with anger. 

2-15. S'umbha said :—" O Fools I What are you saying all this ? 
How can I do this unspeakably mean act and then rope to live? How 
shall I be able to roam in this world when I have become the cause in 
the slaying of my brothers and ministers ? Time is the more powerful 
cause of all that takes/place, good or bad ; so when this formless Time is 
the Supreme Ruler, what use is there in my brooding over the result ? Let 
whatever come that is inevitable, let whatever be done that is destined 
to take place j death or life, I do not think of either. The more so when 
Time is never able, even when worshipped, to thwart off death or life when 
their proper moment arrives. See 1 The God of rain gives us rain in the 
rainy season ; but, it is seen that sometimes it does not rain in the month 
of Sravan (the rainy season) ; whereas it rains sometimes in the month of 
Agrah&yana, Pausa, Magha, or Phalguna (not the rainy season). Therefore 
it is evident that Time is not the chief faotor. Fate is stronger than Time- 
Time is merely the instrumental cause. It is this Fate that has oreated 
all this universe ; it cannot be rendered otherwise. I consider Fate as 
Supreme ; Fie on this one's own exertion 1 For, Lo ! Nis'umbha, who had be- 
fore oonquered all the Devas, is slain to-day by an ordinary woman I Alas I 



«2 Sftt MAD DEVl BHAGAVATAM. 

When Raktabija, too, had been slain, how oan I desire to hold on to ray 
life, foregoing all my name and fame I Even Brahma, who has oreated 
all this universe, will not sooner oome to an end than his longevity expires. 
Four thousand Yugas constitute one day of Brahma ; and in that one day 
fourteen Indras perished ; so twioe the life of Brahma constitute the life of 
Vif nu ; similarly twioe the life period of Visnu constitute the life period of 
Mabes'a ; and when their longevities expire, they oome to %nend. Thi g 
visible earth, mountains, sun and moon all will perish ; so it has been 
specially ordained by the Deatiny ; therefore, 0 Pools 1 I do not oare a 
bit for the death. When a being is born, he must die ; and when anyone 
dies, he will be born again, there is no doubt in this. So one ought to 
preserve one's name and fame wbioh is more permanent in this transitory 
body. Prepare my ohariot ; I will go to-day to the battle-field ; let victory 
or defeat come what it may, as Pate has ordained. I will soon go to fight. 

16 33. Thus saying, S'umbhamounted on the chariot quiokly and went 
where the Devi Ambika was staying. Then the four-fold army, cavalry, 
infantry, chariots, horses and elephants and innumerable soldiers, followed 
him with weapons in their hands. Going there to the Himalaya mountain, 
he saw the Divine Mother sitting, on Her Lion. She appeared so very 
lovely as to enchant the three worlds. Her body was decorated with 
various ornaments, all the auspicious gems were manifest ; the Devas, 
Gandarbhas, Yaksas and Einnaras in the heavens were all worshipping 
Her with hymns and Parijata flowers ; and the Devi was making beautiful 
sounds with bells and conches, indicative of Her viotory. Seeing Her 
8'umbha was very much enchanted with passionate love and struok with, 
the five arrows of cupid, thought thus :— How wonderful is Her lovely 
countenance 1 See I How wonderful and amazing is Her skilfulness !! 
Delioaqy and capability to endure the hardships of war, though quite 
oontrary to each other, are both in Her. What a wonder is this !! Her 
bodies are extremely delicate and limbs are lean and thin ; besides 8 he 
is lately blooming into womanhood ; still She does not feel any passion ; 
this is undoubtedly very wonderful II She is exquisitely beautiful that 
can be desired of in one's mind ; and though She is endowed with all the 
auspicious signs, yet She has no inclinations for all the' pleasures and 
ajluwments of the world and is now slaying the powerful Asuras ; this is 
jipnder&l indeed II Now what steps are to be taken so that this lady 
pontes under raj control ? All the Mantrams also are not with me now 
ty, bjiag over this Swan-eyed Lady unto me. This proad lovely Lady is 
jjhe incarnate pf all Mantrams ; now will She oome under my control? 
in.;, hjroie Lady cannot be controlled by conciliatory words, allurements, 
dins^nsifwu ft is not advisable, too, to fly away from the battle- field and to 



Book V.] CHAPTER XXXI. m 

gotoPAt&Ia. What am I to do? Where shall I go in this vitical 
moment? And if I die at the hands of this Lady, that death is not a glorious 
one ; it will take away my fame. The death in a battle-field is conducive 
to one'i well being, so the sages say, when both the parties are equally 
strong. The Devas have created this Lady stronger than even hundred 
strong men; She is a woman merely in name. This Lady is very powerful and 
has oome here to destroy the Danavas ; there is no doubt in this. What 
effect will conciliatory words now produce on Her; She has oome to slay us; 
Will She be appeased with good words ? Neither will allurements of 
precious things be of any avail, for She is decked with various arms and 
weapons ; nor will it be of any use to sow dissensions between the Devaa 
and Her. Further all the Devas are under Her oontrol. Therefore it is far 
better to die than to fly ; victory or death would come unto me to-day as 
Fate has ordained. 

34-46. Vyasa said : — O King I Thus thinking in his mind, S'umbha 
became ready to shew his strength ; and firmly resolved to fight, he said 
to the Devt before him : — 0 Devt t Fight. But, O One of delicate limbs ' 
Thy so much toil is in vain. Thou hast no sense at all ; for Thou art 
doing oontrary to the doings of woman-kind. The pair of eyes of women are 
their arrowB ; the eyebrows are their bows ; their gestures and postures are 
their weapons and their hits are those persons who are skilled in amorous 
love sentiments. The dyes used in painting the bodies are their armours, 
their mental desires are their chariots, so sweet soft wordsland conversations 
are their trumpet sounds ; women have no other things for tbeir war 
preparations. Therefore, O Beloved ! Any?other weapons are mere mockeries 
and ridiculous ; their modesty is their ornament ; impudence oan never 
grace them. An exquisitely beautiful woman, if engaged in a fight 
will look harsh ; especially when Thou wilt draw Thy bow, how wilt 
Thou be able to. hide TLy breasts? When Thou wilt run with Thy 
club, where will Thy gentle treadings go ? O Beautiful ! Thy oouneillors 
are this Kalika and the stupid Chftmundft. Chandika is Thy adviser ; 
her voice is veiy hoarse ; how can then »he be able to nurse Thee ? 
Again this Lion, the terror of all the beings, is Thy carrier. Therefore, 
0 Dear 1 Leave aside ah these and come over unto me. 0 Beautiful 
One! That Thou aft ringing Thy bells and dost not sound Thy lute 
goes quite against Thy beauty and youth- O Sensitive One 1 If Thou 
Hkest to fight, better assume an ugly appearance, let Thy nature be 
ferocious and cruel ; let Thy colour be black like a crow ; lips elonga- 
ted, legs long, nails ugly, teeth horrible, and let Thy eyes be ugly or yellow 
like those of a oat. © Devt 1 Assume such «n ugly appearance and 
stand firmly for the' fight. O Deer-eyed One ! Speak first harsh words ' 



464 Sfil MAD DEVt BHAGAVATAM. 



unto me ; then I will fight with Thee ; my hand does not get up 
to strike Thee with handsome teeth, in the battle-field, Who art like a 
second Rati . 

47. Vyasa said :— 0 Best of the descendants of Bharata 1 When 
S'umbha said thus, the Divine Mother, seeing him passionate) smiled 
and said : — 

48-50, 0 Stupid One ! Why are you so much distressed with pas- 
sion ? 0 Fool ! If your hand does not come forward to strike weapons 
at Me, then fight with ' this ugly Kalika or Chamunda ; they are your 
best compeers in the battle-field ; they will fight with you ; I will stand 
as a mere Witness. Thus saying, the Devi Bhagavati said to Kalika 
in sweet words : — " 0 Kalika I Your nature is fierce ; this S'umbha likes 
also the fierce ; so kill him." 

51-69. Vyasa said :— "0 King ! That Kalika, the inoarnate of 
Death, thus ordered, took up Her club immediately and became ready 
to fight, as if sent there direct by the God of Death. A dreadful fight 
then ensued between the two ; and the highsouled -Munis and the Devas 
were present there and witnessed the great event. S'umbha first struck 
at Kalika, raising his club. Kalika, then, struck S'umbha in return with 
her club violently. Instantly she made a dreadful sound, broke down 
his ohariot, glittering like gold, into pieces, killed the horses of the 
chariot and slew the charioteer. Walking, then, on foot with a very heavy 
olub in his hand, S'umbha struck with great anger on the breast 
of Kalika and began to laugh. Kalika, in the meanwhile, rendering 
his stroke useless, soon took up Her axe and out off his left hand, pasted 
with 'sandal and decked with arms and weapons. His left hand thus 
cut off, his whole body was drenohed with torrents of blood ; yet he 
came up with club in his hand and struck Kalika with it. Kalika, too, 
laughed and with Her soimitar out off his right arm holding the olub and 
ornamented with armlet. S'umbha became angry and case up violently 
to kick Her when Kalika quickly cut off his two legs. His arms and 
legB thus severed from his body, the Demon frightened Kalika and told 
Her. "Wait, wait." And soon he came up before Her. Seeing the Demon 
ooming, K&lika severed his neok from his body like a lotus ; blood 
began, to gush out in continuous streams. 0 King 1 The head of 
S'umbha, thus severed from his body, fell on the ground like a mountain. 
Immediately the life left the body. Seeing the Danava fall down 
lifeless, Indra and the other hosts of Devas began to worship the Devi 
Bhagavati, Chamunda, and Kalika and chanted lovely hymns to them. 
The winds then began to blow pleasantly ; all the quarters looked very 
" dear and Fire in saorifioial altars, being circumambulated, became yery 
propitioue. On the other hand, those Daityas that remained aliva quitted 



&00K V.] 



CHAPTER XXXII. 



465 



their arms and weapons, bowed down to the Divine Mother, and 
led away one and all to the Pat&la. O King J I have now described 
n regular order to you how the Devi protected the Devas and destroyed 
S'nmbha and other Asuras. Those human beings on the surface of the 
larth that read this anecdote, from the beginning to the very end or 
hear it constantly, get all their desires fulfilled ; there is no doubt in 
this. O King I Verily he gets a son who has not gob any son ; he gets 
ibundanoe of wealth who is without any wealth ; the diseased beoome 
sured of their diseases '; what more oan be said than the faob that he 
who beers this glorious deed of the Devi in its entirety, gets all that he 
Jesires. O King I That man who reads daily this holy anecdote or 
hears it, has never to fear from his enemies ; in addition he gets libera- 
tion after leaving his this body. 

Here ends the Thirty-first Chapter of the Fifth Book on the death of 
S'umbha in the Mahft Puranam S'ri Mad Devi Bhagavatam of 18,000 
verses by Maharsi Veda Vyasa. 



CHAPTER XXXII. 



1-4. Janamejaya said : — "O Best of Munw t The glory of Chandi- 
k& has been fully described by you. By whom was She worshipped in 
the ancient times after the reading and hearing of Her three glorious 
deeds (the killing of Madhu Kaifava, etc) ? Who was it that derived the 
best effects by worshipping the Devi, the Bestower of all desires ? 
When and with whom was She pleased and then offered boons ? O Ocean of 
meroy I Kijdly narrate fully all these things to me." O Brahmana I 
Describe to me also the rules how the meditation, worship and Homa 
of the Great Devi are conducted. Suta said : — "O Bisis I Krien* Dvai- 
p&yana, the son of Sivtyayati, was very glad to hear these questions 
of Janamejaya and began to describe how the worship, etc., of the Maha 
Maya, the Devi Bhagavati are to be done. , 

5-21. Vyasa said : — "O King I In days of yore in Svarochisa Man- 
vantara there was a king, named Suratha, very liberal-minded aad de- 
voted to govern well his subjeots. He was truthful, aotive and energetic 
and devoted to his Guru ; he always served the twice-born and he 
never used to hold any sexual intercourse except with his legal wife. 
He was generous, not liking to quarrel with anybody, and expert in the 
scuraoe of archery. While he was thus governing his kingdom, the Mlech- 
ehas, the hill tribes, turned out his enemies. They destroyed the city of 
Kola, became very haughty and turbulent and desired to conquer the whole 
earth by their sheer force. Thus accompanied by the great four-fold army 



486 M MAD DEVl BHAGAVATAM. 



elephants, chariots, cavalry and infantry they came to oonquer the domi* 
nion of the King Suratha. A dreadful fight then ensued between the 
King and the dreadful Mleohohas. O King I The Mleohoha force* 
were not at all numerous wher eas the armies of the king were Urge ; still 
the Mlechohas were luoky to win the battle. The King, defeated, fled to 
his own city which was a strongly fortified plaoe. The good King, 
wise in statesmanship when he saw that his ministers had gone over to the 
enemies' party, beoame very anxious and thought whether it was advisable 
for him to wait for a better opportunity, remaining within his own extensive 
city, well guarded by a strong wall and ditch or it would be better to fight 
on. The King thought also that it would not at all be advisable to oonsult 
with his ministers who were, then, under the oontrol of his enemies ; what 
then would he do under the oiroumstanoes ? Those vioious ministers 
could at any time deliver him to the hands of his enemies ; what would 
then happen to him ! Those men, that are avaricious, can do anything 
in this world ; therefore it would never be advisable to trust them. The 
people under the sway of greed oommit injury to their fathers, brothers, 
friends, acquaintances, their Gurus and the adored Br&hamanas. When the 
ministers had joined with his enemies, they oould well be classed with the 
vicious; no doubt in this. Never oould they be trusted under the above oir- 
oumstanoes. Thus pondering over the matter, the King became absent- 
minded, and, rinding no remedy, went out of the city alone, mounted on a 
horse. The intelligent King, helpless, entered into a dense forest and 
thought where would he go now ? Knowing, then, that there was, at a 
distance of three Yojanas from that plaoe, a hermitage of the great asoetic, 
the Sumedha Risi, the King went there. 

K. B.—A. Yojana is a distance measuring four Krosas or eight or nine 
miles. 

22-33. 0 King ! That hermitage was more beautiful than even the 
Heavens ; it was on the bank of a river ; various kinds o/ trees were 
there; it was frequented with wild animals having no enmity with eaob 
other ; the whole^place was echoed with the sounds of cuckoos. The 
students were studying and reverberating the atmosphere with their Vedio 
chants ; hundreds of herds of deers were running there ; rice trees had 
grown there wildly at places and their harvests were collected at plaoes ; 
good flowery trees and others with delioious fruits were seen there ; at 
places fragrant smells of oblations of ghee, etc,, were coming ; alt these 
were delighting to any man who went or stayed there. The King Suratha 
was very glad to see that AVraraa ; be beoame fearless and wanted to stay 
there in the hermitage of the Brahmin. Fastening his horse at the root 
of » tree, the King approached humbly to the Risi, and saw that the 



Book V.] CHAPTER XXXII. 467 

Muni was seated on a deer skin under the shade of dense Sal trees. He 
was peaceful, lean and thin by tapasyft. His stature was straight ; and 
he was teaching his disoiples and explaining to them the. meaning of the 
Veda Sastras. 

' He was void of anger, greed, etc, beyond all the dualities,, without any 
jealousy, alw»ys devoted to the contemplation of his Self, truthful and 
full of peace. Seeing him the Sing was filled with tears and prostrated 
before him and fell like a stiok before him. The Muai, seeing him thus, 
asked him to get up and enquired about his welfare. A disciple then, 
at the sign of the Guru, gave him a Kus'asan, to take his seat. The 
King got up and at his permission took his seat on that kus'asan ; then 
the Muni worshipped the King duly by offering to him water to wash his 
feet, and Arghya (an offer of green grass, rica, eto). Then the Muni asked 
him "Who are you? What for are you oome here ? Why are you so 
anxious ? Tell frankly all these that are not yet known to me. 
What do you want ? Speak out your mind. Even if that be impractic- 
able, 1 will no doubt try my bast to aoo smplUh your desired ends.'' 

81-86. The King said: — "6 Muni ! I am the King Suratha ; de- 
feated by my enemy, I have left my kingdom, palace, and wife and have 
oome to your refuge." "0 Brahmaua ! I am ready to do whatever you 
order me ; onj-this surface of the earth there is no one bub you who oan 
proteot me. Now I am very much terrified by my enemy ; therefore I 
have oome to you. O Muni ! You proteot those who oome to seek your 
refuge ; I have now oome here to seek your shelter ; so save me from this 
danger. 

87-39. The Maharsi said: — "O King t Stay here without any fear ; 
none of your enemies would be able to enter this hermitage by my power of 
Tapasyft, even if they be very powerful. O Best of Kings 1 You will not be 
allowed to kill any animals here ; you will have to sustain yourself on this 
wild rice, roots and fruits, etc., as the rules of the forest living permit. 

39-48. Vy&sa said:— Thus hearing his words, the King began to live 
there, with all purity and without any fear, on roots and fruits. Once the 
King, while taking rest under the shade of a tree, while thinking of va- 
rious things, thought of his own house thus:— "My enemies have, no doubt, 
acquired nay kingdom, but they are vicious and wioked, shameless 
Mleohohas and always addicted to sinful deeds ; certainly they are torment- 
ing my subjects. My elephants and horses are not regularly 'getting 
their food and have all become powerless ; certainly they are suffering very 
ntaoh from my enemies. All the servants that were nourished by me 
before are now all suffering £om troubles, having been sabjeoted by my 
enemies. The wioked enemies are owtainly squandering away my hoarded 



468 



hut MAD DEVl BHAGA.VATAM. 



wealth to bad immoral purposes, in gambling, drinking and in revelling 
with" prostitutes. Those Mlechohae and my ministers are Always intent on 
vioious aots ; tb^y . do not know who are the proper persons to be given 
eharities ; so they will no doubt exhaust away my coffers in doing sinful 
aots". While the King was thus meditating, seated at the root of a tree, 
there came one man of the Vais'ya caste looking very distressed. The King 
saw and instantly bade him take his seat beside him; then the King 
asked the Vais'ya:— "0 Noble One ! Of what caste are you ? Whence are 
you ooming to this forest ? "What is your name? What for you look 
so pale and distressed ? What calamity has befallen to you ? O Good One I 
Two persons become friends whenever they speak seven words amongst 
them ; according to this rule I am your friend ; tell me, therefore, truly all 
these things. 

49. Vyasa said:— The Vais'ya, hearing these words from the King, 
took his seat and felt himself much relieved and thinking that he has met 
with a saint, began to speak thus: — 

50-52. 0 my Friend ! I belong to the Vais'ya caste,; my name is Samadhi ; 
I was rioh, never I had any jealousy towards anybody ; always I used to 
speak truth and was devoted to religious aots. My wife and sons are very 
greedy of money and are irreligious ; so they cut off all their affections 
and connections with me, very difficult to out though, and have driven me 
out of the house on the pretext that I am very miserly. Thus forsaken 
by my relatives, 1 have now oome to this forest. You look to be a 
fortunate man ; therefore kindly, 0 Dear One I give me now your introduc- 
tion and oblige. 

53-55. The King said:— I am the King Suratha" ; lately I had a 
defeat from the daooits ; moreover my ministers deceived me ; consequent- 
ly I am deprived of my kingdom and have now come here. 0 Best of 
Vais'yas 1 Fortunately you have come to me to-day as my friend. We two 
will repose here gladly in this beautiful forest oovered with trees. 0 
Intelligent One I Now quit your sorrow ; be calm and quiet and rest 
with me, at your leisure, here happily, 

56-58. The Vais'ya said:— 0 King I My friends and relatives must 
have been helpless, very sorrowful and they are distressed at my absence ; 
they must have been troubled very muoh by diseases and misfortunes no 
doubt and have become very anxious. 0 King ! I oannot remain quiet ; 
my mind is being troubled with the thought how my wife and son are 
: spending their times now— in pain or happiness ? 1 am always thinking 
.when I would see again my sons, wife, relatives, friends, acquaintances and 
my house ? I oannot make me calm and qojet. 



Boo* V.] CHAPTER XXXIlI. 4 69 

69-60. The King said:— O Intelligent One I What pleasure can you 
expect to see your wioked sons and treaoheroua relatives who have 
driven you out of your house ? Even the enemies ara far better, provided 
they do good to us ; what sorts of friends are they who impose on us afflic- 
tions and sorrows. Do you, therefore, make your mind oalm and quiet 
and remain here in greatest peace and happiness. 

61. The Vais'ya said: — O King I Even those that are wioked and 
oruel oannot quit their relatives. To-day my mind is greatly agitated 
with the thought of my relatives ; I cannot remain quiet. I 

62. The King said:— -My mind too, is incessantly troubled with the 
thought of my kingdom.. Come ; let both of us go to the Moni and 
ask him what is the medicine for the cure of these our mental agonies, 

63-64. Vyasa said :— "0 King ! Thus making their determinations, 
they went humbly to the Mani to ask him what were the causes of their 
sorrows ? The King then went close to him and bowing down before 
him, took his seat and began to ask calmly and quietly the Muni who 
was sitting talm and serene. 

Here ends the Thirty-second Chapter of the Fifth Book on the King 
Suratha's going to the forest in the Mah&pur&nam, S'ri Mad Devi 
Bhagavatam of 18,000 verses by Maharsi Veda Vyftsa. 



CHAPTER XXXU1. 

1-8. The king Suratha said :— " O Muni ! This Vais'ya is now 
become a friond of mine in this forest ; he has been expelled from his 
home by his sons and wife and he has oome lately here in this forest. He 
is now suffering very much from the bereavement of his family and 
has become very much - troubled in his mind. He is not getting any 
peace whatsoever. I am also become like him and have become very 
distressed owing to my kingdom being robbed away. This thought, though 
really devoid of any substantial cause, is not leaving my heart now. Oh 1 
"My elephants and horses, now under my enemies, have become weak My 
servants are suffering very much owing to my absence ! My enemies will* 
within no time, squander away forcibly all my hoarded riches. This thought 
is hot giving me any happiness ; nay, I oannot get any sleep owing to this 
care and anxiety. O Lord I I know that this world is false as a dream ; 
yet my mind is so deluded that I oannot make me quiet. Who ami? 
What are those horses and elephants to me f They are not my , brothers,, 
•ens, nor friends ; yet I fat vwy much for them and am troubled with 



470 Silt MAD DEVt BHAGAVATAM. 



their troubles. 0 Muni I I know these all are delusions ; still. I am Hot 
able to make my mind free from them. This is very wonderful indeed f 
What is the oause of all this ? 0 Lord ! Nothing is , veiled from your 
sight, you are fully able to solve all these doubts. Therefore, 0 Ocean of 
meroy I Kindly explain to me and this Va'Vya the cause of all this 
delusion. 

9. Vy&sa said t— " 0 King 1 When the King Suratha asked thus, 
the Muni in reply said to htm the following words, full of wisdom, so that 
his delusion and sorrow might vanish : — 

10-25. The Muni said :— " O King I I am telling you the oause of 
bondage as well the oause of release of all the beings in this Universe. 
She is known as Maha Maya, She is the Mula Prakriti, the state of 
equilibrium of the three Gunas, Sattva, Rajas and T&mas. Even 
Brahma, Visnu, Mahes'vara, Indra, Varuna, Vayu, and the other Devas, 
Gandarbhas, N&gaf, Raksasaa, men, deer, animals, birds, trees and various 
kinds of creepers all are under Maya ; thus they are all bound ; again' 
they all get release when they are released by that Maya. By Her is created 
all this world, moving and not moving, all the beings are caught in Her net 
and all are under the control of Her. You are a Ksattriya; so Rajoguna pre- 
ponderates in you and your heart is thus rendered impure. She, by Her 
Maya, deludes even the minds of those who are J Santas or wise ; you are 
but an ordinary man compared to them. Even Brahma, Visnu and 
Mahes'a, though possessed of vast wisdom, still roam, under the sway of 
Maya, in the three worlds completely deluded by their attachments to 
the sensual objects. O.King I In the Satya Yuga, in anoient times 
Viftu Kftr&yana himself performed a very hard tapasya in S'vetadvlpa. 
Ho passed away full ten thousand years in meditation, with the objett 
of attaining the unbroken everlasting Bliss and becoming steadfastly 
attached to Brahma Vidya. 0 King I Brahma, too, became engaged in 
performing a tapasya, lueditating the Primordial Force, Adya S'nkti, in a 
very wonderful solitary place for the. cessation of delusion, Once, on a time 
VasHdeva Hari wanted to go to another place ; he got up and started to 
tee other places. Brahma, also, left his place and started for another' 
deatfaation. When they met each other in their way, each one asked 
the other " Who,are you?" The Prejapati answered s— " I am the Creator 
Brahma." Hearing thus the Brahma's words, Visnu said:— "O Yon Stupid ! 
I am Aebyata Vienu ; therefore I am the Creator of this world." Ton are 
inferior to Me as there is so much of Rajoguna in preponderance in you. 
Ktio* Me as the eternal Vasudeva, preponderating in Sattva Guna. Do you 
n 6f remember the* I fought a dreadfal battle for you and thus sated yen* 
^ B |tort fffajja ego, I slew the two Dtaavai Madhu and Kaiteva 



Book V.] CHAPTER XXXtlJ. tfj 

when yon were mooh distressed by them and took My refuge. How then 
do you boast now 1 0 Fool I Quit your this vain boasting now. In this 
wide world, there is none superior to Me. 

26-31. The Risi said : — Thus engaged in disputing with each other, 
tbeir lips were quivering with anger and their eyes got red. Wbeo, Behold ! 
there appeared suddenly between those two disputants, a neotar-Hke 
white phallio emblem (Lingam), wonderfully long and extensive. Then 
a voioe, from without anybody, broke out in the Heavens and addressed 
Brahma and Visnu who were quarrelling thus ? Whoever amongst you 
will be able to go to the other end of this Lingam whether beyond its 
top or below its bottom, he is certainly the superior of you two ; let one 
of you therefore go down to P&tala and let the other go up to the Heavens. 
Leave off your useless disputations and take my word as proof. It is 
always advisable to seleot an umpire to deoide such a quarrel as this that 
has sprung up between you two. 

32-39. The Risi said :— O King ! Hearing thus the divine word, both 
of them beoame ready and began energetically to measure the length Of 
of the wonderful Lingam that stood in front of them. Vijnu went down 
to Patala and Brahma went up to Ak&s'a to measure the Lingam »nd 
thus to ascertain their superiority. Going down some distance Visnu 
got tired and doing his best, when he could not find out the end of the 
Lingam, he returned and remained at the desired meeting place. On 
the other hand, Brahma was ascending to the skies when he got one 
Ketaki flower dropping from the head of the Lingam. He beoame over 
glad and returned also to the desired meeting place. Brahma became 
very much elated with vanity and when he returned, he at once showed 
that flower to Visnu and spoke thus the false words : — " O Visnu I 
This Ketak! flower has been obtained from the head of the Lingam. t have 
brought this to you simply that you would recognise it and be convinced 
in your heart. Hearing these words of Brahma, Visnu saw the Ketak ! 
flower and said : — "0 Brahma ! Who is your witness in this matter? 
He whose words are true, who is equal to all, who is intelligent, pure, 
»nd always of good oonduot, he oaa be the witness in such matters of dispute. 

40-44. Brahma said :— " Who will come now as witness from that far 
offf>laoe? This Ketak! flower is the witness ; this will give evidence." 
Thus saying, Brahma requested Ketakt to give evidence ; KetaM soon 
replied thus to convince Visnu. O Visnu I I was on the bead of 
Mahideva ; Brahma has brought me from there down to this place ; you 
ought not therefore to have any doubt on this point. My word is the 
evidence ; Brahma has gone to the other end of the Lingam. Some devotee 



478 SrI MAD DEVf BHAgAVATAM. 

of S'iva pat me on His bead and Brahma has got me down from thera. 
Hearing: thus the words of KetaW, Visnu was very much astonished and 
said this :— " I oannot trust your word ; if Mahft Deva oomes and speak* 
this Himself, then I oan trust and take it as a proof." 

45-53. TheRiei said:-0 King ! The eternal Mahft Deva, h&aring 
{he words of Visnu, spoke thus to Ketaki with great anger " O ' Liar I Do 
not utter suoh false words : You dropped down from My head and Brahma 
-while asoending up, pioked yon up on the way. Now as you have told 
a lie, I will never take you ; you are henoeforth forsaken by Me." Brahmft 
was then very muoh put to shame ; he bowed down to Visnu ; Maha Deva, 
forsook the Ketaki flower from that date. 0 King I Suoh is the power of 
Maya ; when Brahma, Vifna and other wise persons are so self-deluded 
by Her, what need to speak of other ordinary mortals I See I Vienu, the 
Lord of Laksmi, is self-deluded and is always deceiving the Daityae for 
the welfare of the Devas, without any fear whatsoever of the sin that he 
ii thereby incurring. Though He is the Lord of all yet He has to 
take several incarnations in several wombs, forsaking the pleasures 
of the Heavens and fighting with the Daityas. 0 King I Visnu is 
omniscient and He is the Lord of this world ; specially He ia the 
only One, Supreme in the creation of the Gods. Now when Maya 
exercises suoh a powerful influence on Visnu, what wonder is there 
that the other ordinary beings would be deluded by Her ? 0 King 1 
That Highest Frakriti draws away violently the hearts of the wise 
and drags them down into the ooean of world. That Omnipresent 
Bhagavati is ever the cause of bondage of all when She oasts Her net of delu- 
sion and She is again ever the oause of liberation ,'when She imparts Her 
knowledge to them, 

54. The King said:— "0 Brahman 1 What is the nature of Her ? 
and what is the Supreme Foroe ? What is the Cause of this oreation ? 
And where is Her highest place ? Kindly narrate all these to me. 

65-66. The Risi said :— '' O King! She is beginningless ; therefore She 
had no origin at any time; that Highest Devt is Eternal and She is always 
the Cause of all Causes. (How then oan any other be powerful like Her). 0 
King 1 She resides in all the beings as the essential vital Foroe ; deprived of 
that Force, every being is reduced to a dead oaroaes. She is pervading as the 
Universal Foroe of Consciousness in all the beings. The form of this §akti 
(Fores) is the form made up of consciousness itself, the Brahma. (For the 
force of Fire is Fire itself; it is not seen in any other form). Her appearances 
' and disappearances at times are simply for serving the purposes of the Gods. 
0 King ! Whenever the Devas and men worship Her, Ambikft makes Her 
appearance visible to destroy their pains and suffering*. She assumes various 



Book V.] CHAPTER XXXIV. 473 

form* and possesses various powers.* That Highest Is'vari oomes down of 
Her free will. to serve Her some purpose or other. She is not like the Devas, 
under the oontrol of Daiva or Fate ; She is not under the influence of Time 
(as both Fate and Time are created by Her). Sin puts always every 
being to aotion acoording to his capaoity. Puruga is not the Doer ; He 
is simply the Witness, This whole Universe is the objeob seen. That 
Devi is the Mother of all this that is witnessed. She is the Manifested 
and She is the Unmanifested and She is the Effect also. She alone is the 
Actress and •manifests thus the world and thus gives the colouring to the 
Purusa. When the Purusa is coloured thus, She -destroys quickly these 
worlds. It is said that Brahma, Vif nu and Mahes'a are respectively the 
Creator, Preserver and Destroyer of the world ; but this is merely a state- 
ment ; really they are merely instruments in Her hands. Bhagavati has 
created them in reality for Her Pastime and stationed them in their 
respective posts. She has bestowed to them Her part manifestations, 
»'.«., Sarasvati to Brahma, Laksml to Visnu, and Girija to Mahes'a and 
has thus rendered them more powerful. They, the lords of the Devas, 
alway meditate and worship Her as the Creatrix, Preservrix and Destruotrix 
of this Universe. O King I I have thus described to you, as far as my 
intelligence and knowledge go, the holy greatness and the exoellent glory 
of Her (in reality, I have not been able to oorae to the end of it.). 

" Aim, Hrim, Klim Chftmundayai bichche" is the (9) nine lettered 
mantra. 

Here ends the Thirty-third Chapter of the Fifth Book on the descrip- 
tion of the greatness of the Devi in Sri Mad Devi Bhagavatam, the Mahft 
Puranam, of l&OOO verses by Maharsi Veda VyaBa, 

CHAPTER XXXIV. 

1. The King said: — O Bhagavan ! Kindly narrate to me in detail 
now the methods how to serve tnd worship the Goddess and the Mant- 
rams that are used on such occasions. 

2-12. The Risi said: — "0 King ! I am now describing the method how 
to worship the Goddess. Hear. This leads to the fulfilment of all desires, 
to the liberation from one's bondage, to self-realisation and to the destruc- 
tion of all miseries. The worshipper has to perform his bath ; then putting 
»>n a white olotn, he will have to perform his Vaidik and T&ntrik Sandbya ; 
then he should, with his heart controlled, perform his Achaman a ceremony 
and select a good auspicious site for his own Poojft purposes. Next he should 
plaster the site with bow-dung and spread his sacred carpet (Asana) whereon 
be" is to take his seat with a cheerful mind and sip water for Aohamana 
three times, Then he is to collect the articles for worship according to 



in 



SrI mad devI bhAgavatam. 



bis best capacity and place them duly in their respective positions. He 
is to perform Pr&nayama (regulate his breath): and theii follows the 
Bhuta-S'uddhi, the purification of the old and the formation of the celes- 
tial body and Jiva-S'uddhi by whioh the S&dhaka becomes the Devat&- 
maya ; he then proceeds'to Matrika Nyasa (t. e., setting mentally in their 
several places in the six Chakras and then externally by physical aotion the 
letters of the alphabet which form the different parts of the body of the 
Devata. He then places his hand on different parts of his body, uttering 
' distinctly at the same time the appropriate M&trika for that part). 

Bhuta-Suddhi:— Dissolve earth into water, water into fire, fire into air, 
air into ether; ether into Ahamkara, Ahamkara into Mahat and Mahat 
into Prakriti, the final Cause. This process is called Bhuta-S'uddhi. 

He is to mention then the time, date, tithi, and month of the year and 
make his Sankalap j then he will have to assign to the different parts of his 
body the Matrika Mantrams duly as well as his own Mantram ; next he Is 
to meditate in his own body the seat of the different Devatas and do the inter- 
nal worship. He is to breathe life into the Deity outside to 'be worshipped 
as well as within himself to be meditated and worshipped ; then he is to do 
the same with the articles for worship and purify them by sprinkling with 
water and Astra or Phat Mantram, thus removing all sources of obstacles 
that are likely to interfere with the act. Next, on an auspicious copper 
plate, he is to draw inside a six-angled (hexagonal) figure (two triangles 
crossing each other with their vertices one upward and the other below) 
with white sandal paste or with eight perfumed things and outside this 
figure, an octagonal, figure of eight petals ; outside this he»is to draw the 
boundary lines that is called the Bhupura. On each of the eight petals he 
is to write each letter of the nine-lettered Vija (Seed) Mantram and the 
ninth letter in the central ovum. Next by the Mantram by whioh breath 
-is infused or by the Vedio Mantram hevwill have to place the Yantra in 
the proper position and then worship the Adh&ra S'akti (the vital Foree) 
in the central ovum and the holy seat with the Pitha Mantrams. He will 
have to invoke the Devi, uttering the Seed Mantram over a golden plate 
- or figure and carefully worship Her by offering seats and other articles duly 
as enunciated in the Yamala Tantras, etc. Then he will have to perform 
the six-fold worship of the Ganas in the six angles aud worship Indra, 
etc., and Vajra and others in the Bhupura (the boundary) and thus finieh 
the Pooj& of the Yantra. (For the Pooja see the Prapancha Sara.) Note.-' 
Bhupura is what is thought over outside front or in the beginning. Here 
the Gana Devatas are first thought over and worshipped. Worship out- 
side, worship inside and See the Deity in and out, ever) where and be 
free" is the jnotto of the worship. In the absence of the Yantra, one 



Book V.] CHAPTER XXXIV. 

475 

will have to make a metalled image of Bhagavatt and worship Her with the 
greatest oaution with the Mantras as expounded by S'iva m the Tantrams 
(of Jaraalaand others). Mite.— Yantra is that which restrains. This 
human body is the Yantra. And its imitation is plaoed outside in various 
shapes and figures. The Yantra is the mystical diagram used by the 
dovotees for worship.— Or one may use the Vaidik Mantrams in worship, 
ping the Deity in accordance with the prescribed rules and with his mind 
controlled ; then, merged in meditation, one is to mutter silently (perform 
the Japam of) the nine-lettered Mantram. (The Mantram is Krim, Daksine, 
Kalike, Svaha). Japam (muttering or repeating silently the Mantram) is'of 
two kinds: — Nitya (daily) and Pauras'charanik (repetition of the name of 
the deity accompanied with burnt offerings;. In the Nitya Japam, Nitya 
Homas are performed and in the occasional Pauras'charanik Japam,. one 
tenth of this is offerred ; Abbiseka, too, is one-tenth of this Homa ; 
Tarpanam is one-tenth of Abhisaka and the feeding of the Brahmanas is 
one-tenth of what is done in the Tarpanam. O King ! Thus completing the 
Japam one is to read daily the Chaiidi (do the Chandipatha^ whore the three 
glorious deeds of the Devi are narrated ; next he will havo to allow the 
Deity invoked to depart to Her own place. Tho NavarAtra Vrata (nine 
night vow) is next to be observed according to'the proper rites and cere* 
monies. Hrim Mahisa Mardinyai Svtlhfl is tho Mantra. 

13 31. In the bright fortnight of the month of Asvin or Chaitra, is 
to be observed the fasting of the Navaratra by thoee who desire for their 
own welfare. Homas are to be offered, many in number, and Mantrams 
are to be recited, the same as in one's own Mantram, good Payasam with 
sugar, ghee, and honey mixed is to be offered in this ceremony. Goat meat, 
or holy leaver of the Bel tree, or red Karavir flowers or til (sosamum seed) 
mixed with honey can be used instead in the Homa ceremony. The 
special days for the worship of the Devi are the eighth, ninth, or four- 
teenth day (tithi) of the Half month. The feeding of the Brahmins must be 
done on each occasion. O King I Thus the poor become wealthy, the 
diseased get cured; and the persons that have no issue get obedient and 
well qualfied sons. The King, expelled from his kingdom, gets back by 
the grace of Maha M&ya, dominion over the whole earth and becomes 
able to destroy all those enemies of his, by whom he was before van- 
quished, when lie worships the Devt. The persons, desirous of learning, 
get undoubtedly the learning honourable and auspicious, provided he 
worships- the Devi with his senses restrained. Persons of all castes, 
Brahmins, Ksatriyas, Vais'yas or S'udras can become masters of all plea- 
sures and happiness provided they worship with devotion the Devi, the 
Preserver of the World (the Jagaddhfttrl), A man or woman whoever 



476' Sri mad devI bhIgavatam, 

performs the Navar&ta vow always full of devotion, gets all the desired 
fruits. Whoever celebrates the holy Navarfttra ceremony in the bright 
fortnight of the month of As' vin with hie heart full of the thought of 
the Devi, gets all his desired fruits. 0 King ! Now I am describing the 
rites and oeremonies ; here a square raised platform or altar is to be made 
according to the prescribed .rules; a water- jar is then to be placed on it 
with the Vedio mantrams and due rites and ceremonies. One will have 
to make a beautiful Yantia according to the previously laid rules and 
"the water-jar is to, be placed on it ; then spread the beautiful Yava 
grains all around the jar. An awning or pandal is to be erected over the 
altar and the place of worship, and the site is to be decorated with flowers. 
Lights and Dhupas, incense and perfumes are then to be used in the hall 
of the Chandika Devi. 0 King ! The Devi is to be worshipped thrice ; 
morning, midday and evening ; no miserliness is to be shown in spend- 
ing wealth for this purpose. Light, dbftp, good presents of rice and 
other edibles, flowers, aryl fruits of various kinds are to be offered in this 
worship of the Devi ; the chanting of the hymns of the Vedas, songs, and 
musio with the various instruments are to be done and a grand festivity is 
to be made. Moreover, note this carefully that virgins are to be wor- 
shipped duly with sandal, ornaments, clothings, various edibles, sweet 
scented oil, and beautiful garlands. (This worship of the virgins is one 
of the essentials.) Thus completing the worship of the Devi, Homa is to 
. bo done' duly with Mantrams and other necessary articles on the eighth or 
the ninth tithi. Lastly the Brahmins are to be fed duly ; then the worshipper 
is to take his first meal after fasting (». e. , make paranam) on the tenth 
day ; then presents and various articles are to . be offered to the Brahmins 
according to one's might and with devotion. 

32-44. 0 King I Any man, or any chaste married woman or 
a ohaste widow whoever performs thus the Navarfttra Vrata gets in this 
world all the desired fruits and enjoys all sorts of enjoyments and gets 
unbounded happiness and after death goes to the highest place. And if. 
owing to some cause or other, he has to take his birth again in this world, 
he would be born in an excellent family and would beoome endowed with 
• mod conduct and qualifications and get the unflinching' devotion towards 
the AmbikaDevl 0 King I I have thus described to you the rules of the 
SaWtora ceremony ; this vow is the best of all ; highest and greatest 
pleasures and happinesses are obtained in worshipping thus the anspieious 
Maha Maya. 0 King I Better worship Chandika duly aooMdiBg to 
the prescribed rules ; then you would be able, by Her -grace, to *pnq*er all 
«©ar enemies and you will regain your excellent dominion, unshaken by 
»nfi>nd y»« wiU get again th» highest pleasure and happittW* when yoo 



Book V J CHAPTER XXXV. #7 

will be reunited with your wife and sons in your own palaoe ; there 
is no doubt ' in this. 0 Vaia'ya I You, too, better worship the same 
Maha Maya, the Goddess of the Universe, worshipping Whom leads to 
the fructification of all desires. You will then be able to regain all 
your wordly pleasures in your own home and be respeoted by your rela- 
tives and acquaintances and finally, after your death, you will go to the 
holy abode of the Devi. There is no doubt in this. Those that do not 
worship the Devi, go to Naraka or hell ; moreover they suffer much from 
various diseases in this world. Those that do not worship the Devi are 
always defeated by their enemies, are void of wife and sons, become stupid 
and suffer pains from their unsatisfied desires. And those that worship 
the Preservrix of this world with the Bel leaves, Krravira flowers, 
S'atapatra and Champaka flowers, that blessed man, devoted to the Devi, 
gets filled with all sorts of enjoyments. O King I What more can I say 
than this, that those who have worshipped the Devi Bhavani with the 
Mantrams approved by the Nigama Sastras, those very persons get 
honour in this world and are filled with all sorts of power and wealth. 
Verily, they stand foremost in the rank of beat men, becoming the only 
repositories of all the best qualities in this world. 

Here ends the Thirty-fourth Chapter of the Fifth Book on the me- 
thods of the worship cf the Devi in S'ri Mad Devi Bhagavatam, the 
Mahft Puranam of 18,000 verses by Maharsi Veda Vyflsa, 

CHAPTER XXXV. 

1-12. Vyasa said :— "0 King 1 Hearing thus the Risi's words, the 
king Suratha and Vais'ya, who were very distressed in their minds, 
beoame very much comforted and bowed down to the Muni with great 
humility and modesty. Their eyes expressed their gladness and their 
hearts were filled with loving devotion. Both of them, then, olever 
in speaking and of calm and quiet temper, began to address him with 
their folded hands. O Bhagavan ! We were passing our days in a 
very humble and distressed spot ; we are to-day purified by your 
good words, just as the country was rendered pure by Bhaglratha 
when he brought down the> river Ganges here. The saints, adorned 
with purely good qualities, are incessantly engaged in doing good to 
"others and how" the people can be made* happy. O Intelligent One 1 Surely 
we have oome to this auspicious As'rama owing to our past good deeds 
(in previous births) and all our miseries are. therefore brought to their 
ends to-day. There are 1 good many persons that roam in this world for 
their selfish ends ; very few there exist like you who are always* ready 
to do good to others. ,0 Muni I true that I am very much distressed 



SKI MAJJ JJJiiVi MiAlrAVATAM. 



bat this Vais'ya is more distressed than me. Both of us, very much 
afflioted by the miseries of the world, have come gladly to your. As'rama and 
are relieved of our bodily sufferings by your sight ; and now, hearing 
your words, we are relieved also of our mental pain and sufferings. 
0 Brahmana ! We are very muoh blessed and our objects have been 
gained by your nectar-like words ; 0 Thou, the Ocean of mercy ! You have 
purified us, out of your unbounded meroy. We are quite tired of this 
world : knowing this, do you leaid us beyond this world by holding 
our hands and by initiating us with Mantraras. 0 Best of Munis I We 
will first of all practise a very hard Tapasyft (asceticism) and worship 
Bhagavati, the Awarder of happiness ; than, seeing Her, we will go to 
our respective abodes. Now we expect the nine-lettered Mantram of 
the Devi from your mouth and practising the Navaratra varam we will 
fast and meditate on the Mantram. 

[Note. — The nine-lettered Mantram is "Om Mahisamardinyai Svaha." 
Instead of Om, any of the following may be used :— "Hjim, Klim 
ASm, Strim, or Hum mentioned in Sarada Tilaka, Narayani Tantra, 
or in Vis'vasara Tantra (see page 125 of Tantra Sara ) ] 

13-30. Vyasa said :— 0 King! When the king and Vais'ya prayed 
thus to the Muni Sumedha, the best of that Munis, gave them the 
auspicious Mantram with its seed (Vija) and as well what is to be 
meditated (Dhyan). On getting the Mantram (with Risi, Chhanda, seed 
§akti, and Devata) duly, they welcomed the Muni and with his per- 
mission went to the holy bank of a river. Both of them were of deli- 
cate frames and both of them were fully determined ; they went to a 
very solitary place and selected their place and took their seats there, 
There they spent one month in repeating silently the Mantram and in 
chanting the three glorious deeds of Chandi. In this short period 6f 
one month, they became very much attaohed to the lotus-feet of 
Bhav&ni and their minds were also muoh pacified. They attended to 
no other business ; only they used to go to the Muni once a day and 
bowjng down before him they returned to their own seats of KuB'a grass 
and gave themselves up to the meditation of the Devi and always repeat- 
ed silently their Mantrams. 0 King 1 One year thus passed away ; 
they then abstained from taking fruits and subsisted on the leaves of 
trees. Thus engaged in meditation and asceticism they passed away 
another year sustaining themselves with dry leaves only. 0 Bfing I 
When the two years thus passed, they got in their dreams the beadtiful 
vision of the Goddess Bhagavati. They were very muoh delighted to see 
in their dreams the Ambika Devt in red robes and decorated with various 
ornaments. They practised, tapasyft in tha third year with water as 



Book V.] CHAPTER XXXV. 479 

their only food. Thus when they found that, after practising the tapas 
for three years, they oould not see face to face the Devi they beoame 
very anxious to see the Devi and thought thus. — "When we have not 
beeu so fortunate as to see the Devi, Who art the Bestower of peace and 
happiness to the human beings, we will then leave ^our bodies, in deep 
distress and sorrow f" Thus thinking, the King prepared a beautiful 
triangular Kunda (pit), firm and of one hand measure. Lighting a fire 
in that pit, the King began to out off slices of flesh from his own body 
and offered them as oblations to the fire. The Vais'ya, too, then did 
the same. 0 King ! Both of them were very much excited and began 
to offer their blood as oblation to the Devi. The Devi Bhaga- 
vatl, then, seeing then thus grieved, and that their hearts were over- 
flown with devotion towards Her, appeared direct before them and 
said thus : — 

31-32. O King ! You are my favourite devotees ; I am pleased with 
your Tapasya; now ask whatever you desire; I will grant you that 
boon. Then She spoke to the Vais'ya :— "0 Highly Fortunate One ! I am 
pleased ; ask without any delay any boon ; I will grant that just 



now. 



33 52. Vyasa said :— "0 King I Hearing thus the words of the 
Devi, the king Suratha was very much delighted and said thus 
"0 Devi I Grant me this boon that I be able to day to conquer my 
enemies with my own power and that I pay regain my kingdom." The 
Devi then spoke to him thus :-"0 King ! Go to your own abode ; 
your enemies are now enfeebled and will certainly be defeated. 

(Note.— The Devi r has now withdrawn Her own power from the 
enemies witn which they were filled before. This is the result of the real 

saorifice to the Devi.) 

O Fortunate One I Your ministers will all come and prostrate them- 
selves before your feet .and will be obedient to you; you can now go 
back to your city and govern your subjects happily. O King ! Thus 
reign for Ajuta years (10,000 years) over your widely extended Jomi- 
nion ; then when, you quit your body, you will again be born from 
Surya, and be known widely as Savarni Manu. Vyasa said :-;0 King I 
The pure-natured Vais'ya .aid with folded hands :-'0 Devi I I have 
nothing to do with house, sons, nor wealth. O Mother I The house, 
wealth and sons, all thesa are »o many sources of bondage to th.s world 
•nd are very transitory like dreams. Therefore give me knowledge .o 
that my ties to thia world be cut asunder. Persons who are devoid * 
knowledge, those fools are merged in this ocean of world. Ine iw«e 
never prefer this Sameftra ; therefore they can cross th.s world, Vyftw 



480 SRI MAD DEvf BH AG A VAT AM. 

■aid : — 0 King ! Hearing this, the Mah&maya said to the Vais'ya, that 
stood in front of Her thus :— "O Vyasa ! No doubt yoa will aeauire know- 
lodge. Thus granting boons to them, the Devi then and there disappeared. 
After the Deri had disappeared, the King bowed down to the Muni, 
mounted on his horse and expressed a desire to go baok to His king 1 " 
dom. Just at that time all his ministers and subjects came humbly 
before him, bowed down to him and stan d iug before him with folded hands, 
gjfd : — "0 King I Your enemies all had acted very sinfully ; hence they 
Were all slain in battle ; you be pleased now to remain in your city, free 
from any enemy and - govern your subjects, The King, hearing thus, 
bowed 1 down to the Muni and with his permission, started towards his king- 
dom, surrounded by his ministers. On regaining his own kingdom, wife, 
relatives and kinsmen he -began to enjoy the sea-girt earth. On the 
other hand, the Vais'ya became illumined with Jthe Spiritual Knowledge 
and all his connections and attachments being completely severed, became 
free from all bondages. He became liberated in his life-time and travelled 
always from one place of pilgrimage to another and passed away his time 
in tinging the glorious deeds of the Devi. 0 King ! Thus I have des- 
cribed to you the most wonderful oharaoter of the Devi, what fruits we're 
obtained by the King and the Vais'ya on their .worshipping Her, how the 
Daityas were killed by Her and about Her auspicious appearances on this 
earth. Oh 1 Suoh is the glory of the Devi, leading to fearlessness amongst 
Her devotees. The mortal who hears constantly this excellent pure narra- 
tive of the Devi Bhagavati, gets truly all the best and wonderful pleasures 
of this world. No doubt anybody who hears this wonderful inoiderit, 
will obtain knowledge, liberation, fame, happiness and purity. The es- 
sence of all religions lies in this narration ; therefore it leads, above all, 
to Dharma, Artha, Kama, and Moksa (religion, wealth, desire and libera- 
tion). It grants all desires to human beings. 

' 63-54. Suta said:— 0 Risia ! The Maharsi Vy&sa, the son of Satva- 
yatii versed in all the departments of knowledge, asked by the King 
JanfjBtejaya, narrated to him this divine Samhitl. The character of 
Cbandika, the killing of the Daitya Kumbha, were thus narrated by the 
tneroifal Muni Veda Vyasa. 0 Munis 1 I, too, have described to you the 
main pointe of this Purftna. Here ends the Fifth Book. 

Here ends the-Thirty-fifth Chapter of the Fifth Book on the receiv- 
ing of thfl boons by the King Suratha and the Vais'ya SamadbJ in the 
©evl BbAgavatam, the Maba Puranam, of 18,000 verses by Maharsi Veda 

-Yylsa. ^ j3 00 ], Completed. 



Boo* VI.) ^ 



CHAPTER I. 



481 



17JEXEX SIXTH BOOK. 



CHAPTER 1. 



1-12. The Risis (of the Naimisa forest) addressed Suta (fondly) :— 
0 highly Fortunate One ! Your nectar-like words are very sweet. We 
•re not satiated with what you have described to us as the auspicious 
sayings of Dvaipayana Vyasa. 0 Suta J We desire to ask you again to 
narrate to us the auspicious sayings of this Parana, beautiful, famous, and 
sin-destroying and authorised by the holy Vedas. Vis'vakarraa had a son, 
named Vritrasura, who was very well known, and very powerful. How 
was it that he had been slain by the high-souled Indra ? Vis'vakarma 
was a powerful Brahmin and belonged to the gods' party ; his son was 
stronger. How was it that he had been killed by Indra 1 The Devas are 
born of the Sattva qualities ; men are born from the R&jasio qualities ; and 
all the bi rds, etc, are born of the Tamasio qualities. This is the opinion of 
the Pundits, versed in the Pur&nas and Agamas, But in this act of slaying 
Vritrasura, a great contradiction arises ; for the powerful Vritra was 
killed merely under a pretext by Indra, the performer of the hundred 
sacrifices, and endowed with Sattva qualities. And Indra was prompted 
to do so by Visnu, the head of those who possess Sattva qualities ; while 
Visnu himself entered in disguise into the thunderbolt so that he could 
kill Vritra. The powerful Vritra entered into a treaty and kept himself 
peaceful when Iudra and Visnu violated truth and treaoherously killed 
him by Jalaphena (the watery foams). 0 Suta ! The great wonder is this : 
—That Indra and Visnu turned out so bold as to forsake the truth. This, 
then, is therefore very clear that the high souled persons beoome deluded 
and aot sinfully. The Heads of the Devas act very wrongly ; they* are 
reckoned as polite simply beoause they observe the mere outward forms 
of good oonduot as approved by the Sastras. How can the mere ob- 
servance of outward forms constitute politeness ? Had Indra, who killed 
in disguise Vritra relying ]on his words, to suffer any punishment for the 
■in that he incurred in killing a Brahmarta? It was told by you before that 
Vritra had been slain by the Devi Bbagavatf ; but the general belief 
is that Indra killed him. Oar minds are puzzled on this point. (So 
dear our doubts on this point.) 

61 



482 Silt MAD DEvt BHAgAVATAM. 

13*14. S&fca said : — 0 Munis I Hear the inoident of the killing of 
Vfitrasura and the punishment that Indra had to suffer due to hia sin of 
Brahmahatya (killing a Brahmin.) This question was asked by the 
King P&riksit aud replied by Vyftsa, the son of Satyavat!. I will tell you 
what Vy&sa had told before. 

15-18. Janamejaya asked : — " 0 Best of Munis ! How was it that in 
former days Indra, endowed with the Sattva qualities, killed Vritrasura, 
with the aid of Visnu ? And how and why was it that be was killed 
again by the Goddess Bhagavati ? 0 Lord of Munis I How could one 
body bo killed by the two ; our ouriosity has -been excited to hear the 
(rath, What man is there that does not like to hear any more of the 
glorious deeds of tho high-souled persons ! Kindly narrate to us the slaying 
of Vritra by the Devi Bhagavatf. 

19-26. Vyasa said :— « 0 King 1 You are blessed, since your 
taste to hear the events of Purana has grown so much; the Devas even get 
their thirst for drinking neotar ; but when quenched, they do not like to 
drink any more. 0 King ! Your name and fame are widely spread. Your 
Bhakti (devotion) to the Puranas is growing more and more daily. A 
speaker gets very much delighted when his audience hears him with 
undivided attention. 0 Lord of the earth ! The fight between Vritra 
and Vasava that occurred in days of yore is famous in the passages of the 
Vedas and the Puranas ; as well as the suffering that Indra had to encoun- 
ter as his punishment' when he had killed the innocent son of Visva- 
karma. 0 King ! The Munis, who fear sin very muoh, oommit yet blame- 
able aots under Mayft ; then what wonder is there that Visnn, and Indra 
would kill Trie'ira and Vritra merely under a plea. When Visnn, the incar- 
nate of Sattva qualities, gets deluded by M&yft and kills deceitfully tie 
Daityas always, then how oan you expeot any other ma» to conquer men- 
tally even the Maha Maya Bhavftni.Who deludes all the beings! 0 
King ! It is under the compulsion of this Maya that the BhagavftD, 
the Infinite, the friend of Nara, Narftyana, takes incarnations in 
thousands and thousands of Yugas in this Samsara as Fish, etc., and 
does deeds sometimes lawful and sometimes unlawful. The Devav and 
.men, being confounded by his Maya, become upset and disordered add say 
44 that this body, wealth, house, sons, wife and relatives are all mine" 
and being thus deluded sometimes do virtuous and sometimes sinful deeds. 
0 King 1 There is not even one, on the surface of this earth, though he 
may be well versed in finding out cause and effeot, the knowledge of the 
high and low, that oan be free from this Great Delusion; he is from 
the very beginning tied up by the three Guljas of this Maya and tbM 
remains under Her control. 



Book VI.] CHAPTER I. m 

87-85. This explains that VJipu and Indra both ware deluded by Maya 
and engaged in fulfilling their own selfiah ends. They killed Vritras'&ra 
under a pretext. O King ! Hear ! I am now describing to you the cause 
of enmity between'Indra and Vritra. Vie'vakarma, the Prajftpati, was the 
great arohiteot of the Gods, he was skilled, he was superior amongst 
the god», a great ascetic and endeared by the Brahmins. He had enmity 
with Indra ; and out of this enmity he oreated a son, very beautiful and 
named him Tris'iraska Visvarupa. That son had three faces very beautiful 
and lovely. Visvarupa performed three different functions with his three 
different faces; with one, he used to study the Vedas, with the second he 
used to drink nectar (wine), and with the third he used to see simultaneous- 
ly all the directions. Tris'ira renounced the pictures of the world and began 
to practise a hard tapasya ; he became a great ascetio, gentle, restrained in x 
hia passions and entirely devoted to his religion He practised Panohagni- 
S&dhan in the summer season, tying his feet upwards on the branch of a 
tree with his head downwards; he remained in dew in the cold season, and, 
under water in the winter season. Thus he abstained from food and 
oonquered his self and, forsaking all the worldly connections, practised 
a very hard tapasya; very difficult, indeed, for those who are of dull 
intellects. 

36-49. Indra beoime very sad and disspiritad to see him practise 
each a Tapasya and thought-of the means so that he might not aooquire 
his [ndraship. The Pakas&s'ana Indra remained always very anxious to 
see the energetio penance practised by that ascetic of unbounded glory and 
his steady attachment towards it. He thought thus :— " This Tri'sira 
is becoming stronger day by day by his penance, so he will kill me. The 
wise never lor k an enemy with indifference whose strength daily becomes 
greater and greater." It is now my urgent duty to invent means how 
to baffle his Tapasya and he at last settled that - lust is the great enemy 
of asceticism ; the practice of devout austerities is destroyed oompletely by 
lust ; so I must try this very day how the Muni becomes attaohed to worldly 
last and enjoyments. The intelligent Indra, thinking thus.oalled theJApsarae 
Urvas't, Menaka, Rambha, Ghritaobi, and Tilottama and others proud of 
their beauties so that they might seduoe Tri'sira, the son of Vi'stakarma. 
0 Apsaras ! I have now got a very grave task to fulfil ; all of you help me 
in this respect. A great enemy of mine, difficult to oonquer, is practising 
penance with his self-controlled. Start « Shoe and with your dress suited to 
various amorous gestures and try hard to seduoe him. Be all well with 
you; seduce him and remove the fever of my heart. O Apsarle 1 What 
more shall I say* I am restless since I have heard of his strength in 
performing saoh bard austerities. O Weak Ones 1 That powerful 



484 M MAD DEVl BHAGAVATAM. 



asoetio may aoquire my plaoe and thus dispossess me *. this fear has possessed 
me. Therefore destroy my fear as quickly as possible. This is the task now 
given to you; get united and do this good to me. The Apsaras, hearing him, 
bowed down and said:—" 0 Lord of the Devasl Do not be afraid 1 We will 
try our best to seduce him. 0 highly Lustrous One! For the entioing away 
of the Muni, we will do all the things, danoing, music and other amorous 
gestures and praotices, that will discard your fear. 0 King of the Oods ! 
We will unsettle the mind of the Muni by our side glances and passionate 
gestures and postures, delude and tie him and then bring him under our 
control. 

50-60. Vyftsa said :— " 0 King ! Thus saying, the Apsaras went to 
Tris'iril and began to exhibit various amorous gestures and postures as 
stated in the K&ma Sttstra. They began to sing sometimes, sometimes to 
dance in tune with musioal meisures before the Muni. In short, they 
praotised various amorous gestures to entice him away. But that 
asoeting, blazing with the fire of Tapas, did not notioe even the Apsaras" 
various attempts ; rather he kept all his senses under the control and 
remained like a deaf, dumb, and blind man. In that lovely hermitage of 
the Muni, the Apsaras sung and danoed ravishingly and remained a lew 
day* there. But when they saw that the Muni Tris'ira did nob swerve a 
bit from his meditative posture they returned tired, distressed to Indra 
and all, very fearful, began to address Indra with folded hands 0 
King I We tried our best and we could not in any way make the Muni 
unsteady, very hard to surmount." 0 Pftkas'asana 1 Please invent other 
means ; we oould not make the self-controlled Muni move away an inch 
from his position ; it is our good luck that that high-souled Muni, an 
inoarnate of blazing fire have not cursed us I" Then dismissing the 
Apsaras, the evil-minded and dull Indra began to devise means, though 
totally unlawful, how to kill that good Muni. 0 King ! That Indra 
abandoned all shame, and fear of sin and ultimately came to a highly 
blameable and sinful conclusion how to kill him. 

Here ends the First Chapter of the Sixth Book on Tris'irft's austerities 
in Srt Mad Dev! Bhagavatam tho Mabft Puranam, of ,18,000 verses by 
Mauwei Veda Vyftsa. 

CHAPTER II. • 



141. Vyftsa said s— The extremely oovetuous Indra, then, mounted 
on his Airftvata elephant and determined to kill the Muni. He went to him 
and saw him immersed in deep Samftdhi, firmly seated in his posture and 
with bis speech controlled, At that time, a halo of light emanated from 



Book VI.] CHAPTER II. 485 

bit body and he looked like a second Sun and a blazing fire. Indra 
beeame very sad and dejeoted when be saw that. Indra then thought 
within himself thus :— " Oh ! Can I slay this Muni, free from any 
vicious inclinations, and endowed with the power of Tapas, blazing 
like a fire ! This is quite against the Dharma. But, Alas ! He wants to 
usurp my position ; how oan I, then, neglected such an enemy ? Thus 
cogitating, Indra hurled at the Muni his swift- going, infallible 
thunderbolt, the Muni remaining engaged in his penance and shining 
like the Sun and Moon. The ascetic, struok thus, fell on the ground and 
died, like a mountain peak ^struck by thunder falling on the ground 
and presenting a wonderous sight. Indra became very glad when he 
killed the Muni j but the other Munis then cried aloud : — "Oh I We 
are killed I Alas ! What a crime has Indra committed to-day ! Oh ! The 
vioious Indra has killed to-day this jewel amongst the Munis without 
any offence 1 Let, then, this sinner reap the fruits of his sinful act 
without any delay." Indra, then, went back soon to his own abode ; on 
the other hand, the high-souled Muni, though killed, looked as it were, 
living by the lustre of his own body. Indra, then, seeng him lying like 
a living man thought that the Muni might get alive and so became very 
sad. While he was thus arguing in his mind, he saw before him a 
wood cutter named Taksa and began to speak to him for his own selfish 
ends thus " O Artisan ! Cut all the heads of this Muni and keep my 
word ; this highly lustrous Muni is looking as it were alive ; therefore, if 
you sever his heads, he cannot be alive." Taksa then cursed him an 
spoke thus. 

1 12-14. "O King of the Devas ! The neokjof this Muni is veryV < 
and therefor) cannot be severed ; my axe is not at all fit for this work. 
Specially I cannot do such a blameable act." You have done a very 
heinous orime, quite against the law of the good persons ; I fear sin ; I 
will not be able to out the heads of a dead man. This Muni is lying 
dead ; what use is there in severing his head again ? O Pakas'asana I 
The killer of the demon Pftka 1 Why do you fear in this : ? 

15. Indra eaid :— " 0 Artisan I This Muni is my dire enemy. 
Life seems to be still lingering in his body ; his body is still lustrous, I 
fear if the Muni be alive again !" 

16. Taksa told :—" Do you not feel shame in doing this heinous 
orime, when you know everything ? Do you not fear God for the orime of 
killing a Brahmin ? 

17. Indra said ; — I will make Pr&yas'ohitta (penanoe) afterwards for 
the washing away of my sins; but my duty at present is to kill my enemy. 



486 • SRt MAD DBVf BHAGAVATAM. 



0 Fortunate One I The wise men, olovar in polity, say that enemies must 
be killed by any exouse whatsoever." 

18. Takeft then replied :—" 0 Maghavan I You are doing this sinful 
deed ont of your avarice ; but, 0 Lord I I have no cause whatsoever J 
how then without any cause, can I engage myself in" such a vicious act ? 

19-20. Indra said :— " 0 Taksan ! I will allot a share to you 

wherever there will be a sacrifice. The human beings will invariably 

offer to you the head of the animal killed at any saorifioe. Now out his 
head according to this rule. 

21-42. Vyasa said :— « 0 King I That TakfJ became wry glad 
•when he heard thus from Indra and struok off the heads of the Muni 
with his very strong axe. 0 powerful King I When the three heads, thus 
severed, fell to the ground, thousands and thousands of birds came out of 
those heads in quick succession. The three groups of birds Kalavinkas, 
Tittiris and Kapinjalas came out very rapidly from the three heads in 
due succession. The Kapinjila birds came out of that mouth that used 
to chant the Vedas and used to drink Soma ; the Tittiri birds oame out of 
that mouth that used to see all the quarters as if it drank them ; and the 
Ealavinka birds came out of that face that used to drin k wine. Indra 
beoame very glad to see the birds thus coming out of his mouths and 
went baok at once to his Heavens. 0 King ! No sooner Indra went back, 
than Taksa oame back to his own house and felt himself very pleased to 
reoeive his share of sacrifioial things. On returning to his home, Iudra 
thought that he had done his duty in slaying his powerful enemy. It did 
not pass in his mind that he had oommitted the Brahmahattya sin (»'. 
that ho had killed a Brahmin*. When Vis'vakarraa heard that his vir- 
tuous son-had been killed, he became very angry (in his miod) and said that 
as Indra had killed his qualified son engaged in asceticism without any 
offence, he would create another son to kill Indra. Let the Devas tee 
his strength and power of Tapasya. and let Indra, too, reap the far-reaching 
effects of his own Karma. Thus saying, Visvakarma, distressed with anger, 
offered oblations in the sacrificial Fire, reoiting Mantram from the Atharran 
Veda*, with k the object of producing a son. When Homa was per formed 
for eight nights oonseoutively, a man quiokly oame out of that banning 
fire, as if he was the Incarnate of Fire itself. Seeing the lustrous ion 
before him, oome out of the fire and endowed with power and energy t Vis'va- 
karma said "0 Indra e enemy I Grow by my power of aseetioiem.'' 
When Vis'vakarma spoke these words, burning with anger, that brilliant 
fiery son began to grow, towering high above the Heavens. Within a 
moment that man looked a second God of Death . and appeared like a 



Book VI.] CHAPTER III. 48? 

mountain and shone like the God Himself. Then he spoke to his own 
father Vie'vakarma, who was very distressed "0 Father ! Put my name 
Pray, what use can I be to you ? Why do yoa look so aggrieved and anxious;' 
please explain to me all the causes. I make a firm vow to-day that I 
will remove the cause of your sorrow. Father I Of what avail is that son 
to hi* father when he is not able to remove his sorrows !" 0 Father ! 
Shall I drink the ocean or orumble the mountains to dust or shall I 
obstruct the passage of the rising Sun or shall I kill Indra, Yama, or the 
other host of Devas or sh all I root out the earth aud throw it with all 
beings into the ocean ? 

42-63. O King I Hearing thus the sweet words of his son, Vis'va- 
karma gladly told his mountain-like son "O my Son I You are now 
capable to save me from troubles (Vrijina) hence you are named Vritra." 
0 highly Fortunate One ! Your brother, named Tris'ira, was a great 
asoetic ; his three faces were all very strong. He was thoroughly conversant 
with the Vedas and the Vedangas and well versed in all the other know- 
ledges. He remained always engaged in practising asceticism, surprising 
to the three worlds. Indra killed my qualified son with his thunderbolt ; 
that wicked soul severed the three heads without any offenoe. Therefore, 
0 Best of beings ! Kill that vicious, shameless, doceitful, wioked Indra, 
guilty of the sin Brahmahattya. O King 1 Thus saying, Vis'vakarma 
very much oonfounded with the breavement of his son, created various 
divine weapons. He prepared weapons specially suited to kill Indra, the 
best axes, tridents, clubs, S'aktis, Tomaras and bows made of horns and 
arrows, Farighas, Pattis'as, divine discus like the Sudars'an Chakra, two 
divine inexhaustible arrow cases with arrows, nice Kavaoha, very substan- 
tial air-like sMft-going chariot looking' like a cloud and capable to carry 
great loads ; all these he created and gave over to his son. O King I 
Vis'vakarma, the best of architects, excited by anger, made ready all 
the equipments necessary for war and gave them to his son Vritrasuia 
and sent him to kill Indra. 

Here ends the Second Chapter of the Sixth Book on the birth of Vri- 
trasura in the Maha Puranam Sri Mad Devi Bhagavatam of 18,000 verses 
by Maharsi Veda Vyasa. 



CHAPTER III. 



1-8. Vy&sa said:— O King I Having the Svaityayana oeremony 
(a performance of rite to secure welfare or avert calamity) performed by the 
Brahmanas versed in the Vedas, the powerful Vritra mounted on his 



488 SRt MAD DEVt BHAgAVATAM. 



' chariot and started to kill Indra, the King of the Gods. The DAnavas 
that were previously defeated by the Devas now knowing Vritrftsura to 
be powerful, came up to him to serve his cause. The messengers of 
Indra, when they saw him ready for battle, hurriedly came to Indra 
and informed him nil about his doings and other matters oonneoted 
with it. -\ 

4-7. The messengers said:— 0 Lord ! Vis'vakarma, having been very 
much grieved his son being slain, got very angry and by Abbiohara prooess 
(an incantation with a design to injure or magio spells or charms used for 
a malevolent purpose) has created a son in order to kill you. That in- 
domitable Vritrftsura is now your powerful enemy ; mounting on his ohariot 
he is coming here to fight with you, surrounded by other Asuras. 0 
highly Fortunate One I This enemy of yours is as high as the mountain 
Mero ; he is now ooming hurriedly to you, making a terrible noise ; guard 
yourself carefully." 0 King t While Indra was hearing the messengers, 
the Devas came there panio-strioken and terrified and said: — 

8-16, The Ganas said:— 0 Lord of the Suras I Ominous signs are 
being seen in the houses of the Gods ; the birds are making sounds, very 
inauspicious and foreboding a great oalamity. Crows, vultures, herons, 
falcons, and other ugly inauspicious birds are crying and making hoarse 
sounds on the tops of houses. Other birds are making inoessantly harsh 
sounds like chichi kooohy. The oarriers of the several Devis are weeping 
and shedding tears always. 0 highly Fortunate One ! On the tops of 
houses are heard very loud and very dreadful sounds of the orying Raksasis 
at dead of night. 0 Giver of honour ! The flags on the ohariots are 
falling to the ground without any traoe of wind. Thus ominous signs 
are being visible on earth and in the air. 0 King of the Devas ! The 
ugly faoed women, wearing blaok clothes, are roaming from house to 
bouse and always repeating "Leave the house, and go away at onoe," The 
Deva women while sleeping in their own temples are seeing in their 
dreams that terrible Raksasis, coming to tbem are cutting away their hairs 
on their heads and are frightening them. 0 Indra of the Devas I The 
inauspicious signs like these and earthquakes and the falling of the 
meteors are taking place. The jackals come in the courtyard of houses 
at night and yell horrible heartrending sounds. Lizards are moving always 
in the rooms and the several limbs of our bodies are shaking and thus 
making very inauspicious signs. 

17. Vy&sa eaid:— 0 King ! Hearing th«ir words, Indra became 
very anxious and oalled Brihaspati, the Deva Guru, and asked him:— 



Book VL] CHAPTER HI. m 

18-20. Indra spoke : 0 Brfchmana I Very inauspicious signs are being 
visible } dreadful winds are blowing and stars are falling from the skies ; 
what are all these ? 0 Intelligent One ! You are very wise and versed 
in the S'astras and the Guru of the Devas ; you are omnisoient and know 
very well how to remedy the evils. Therefore perform the rites by 
which enemies can be killed ; do such as our miseries bo all averted. 

21-31. Brihaspati said: — "O Tbousand-eyed I What shall I do? 
You have committed shortly a heinous crime ; you killed that innocent 
Muni and so you have earned a very bad Karmio effaot." Very violent 
sins and good deeds produce their effects very quickly. It is, therefore, 
highly inoumbent on those that desire for their own welfare, to take up 
any work with great discretion. It is never advisible to do any action 
that leads to the tormenting of others. Never do they find happiness who 
give pains to others. O Indra ! You have committed Brahmahattyft, 
under the influence of greed and delusion ; now suddenly has appeared 
the fruit of that act. O King of the Suras! This Vritra Asura is born 
invulnerable to all the Devas. That powerful indomitable Asura chief 
is now ooming, mounted on a chariot, to kill you, surrounded by the other 
Dftnavas and taking with him the Vis'vakarma-made divine arms and 
weapons equal to thunderbolt. He is ooming like a second K&la, as it were, 
to destroy the whole Universe. There is none in this Triloka, capable to 
kill him ; and his death will not also take place. While Brihaspati was 
thus speaking, a great tumultuous uproar rose at once. The Gandharbas, 
Kinnaras, Yaksas, Munis and other Immortals began to fly away from 
their quarters. Indra seeing the Devas flying away became very anxious 
and gave orders at once that all subservient to him must be ready at 
onoe for battle ; they must go and call the Vasus, the RuJras, the twin 
As'vins, the AdityaB, Pusa, Bhaga, V&yu, Kuvera, Varuna, Yauia and the 
other Devas to come then at ones. The enemy is well nigh ; so, let all 
the Devas come on their Vimanas quickly there." 

32-44. Thus ordering, Indra mounted on the Airftvata elephant and 
taking the Sura Guru in front started from his own temple. The other 
Devas mounted on their respective carriers and, firmly resolved to fight, 
started with all their arms and weapons. On the other hand, Vritr&sura, 
surrounded by the Demons, came up to the beautiful mountain, adorned 
with trees, on the north side of the MAnasarovara Lake. Indra, too. 
came there with Brihaspati in front and attended by all the other Devas 
to that mountain, north of the M&nasa Lake and began to fight. A 
dreadful fight, than, ensued between Vritra and Indra with clubs, swords. 
Pariehas, Pas'as, arrows, Saktis, Parsus and other weapons. The temble 

62 



460 &tl MAD DEVt BHAgAVATAM. 

fight lasted for full one hundred human yeart, terrifying to the self-oontrolt* 
ed Risis and all the human beings. Varuna first turned his back ; then 
V&yu, then Yama, the Sun and Moon and then Indra fled from the battle- 
field. Seeing Indra and the other Devas flying away, Vritrasura came to 
the hermitage and there bowed down to his father who looked very glad ; 
and be said:— '0 Father t I have carried out your orders ; Indra and all 
the other Devas are defeated in the battle ; as elephants and deer fly away 
seeing a lion, so the Devas all fled away to their respective abodes, I 
have taken the Airavata, the best of elephants, away from Indra who fled 
away on foot. 0 Bhagavan I I have brought the elephant here. Kindly 
accept it. 0 Father ! It is not advisable to kill a man who is terrified, 
therefore I did not kill them. Now kindly order anything else that I may 
fulfil your desires. All the Dovas fled away from the battle-field, very 
muoh tired and terrified ; and what more to say than this that Indra, too, 
fled, leaving his elephant on the field. 

45-51 Vyasa said :— "0 King! Vis'vakarmil became very glad to 
hear his son's words and said :— '-To-day I can rightly say that I have 
got my son and that my life is successful.'' "0 son ! To-day you 
have sanctified me ; my cares and worries are abated ; my mind is 
also calm to see your wonderful prowess." 0 Child ! Now hear 
attentively what I say. 0 highly intelligent One I Now carefully sit 
in your steady posture (Sthir&san) and practise Tapasya. "Never 
trust anybody ; India is now your enemy, ever ready to find your 
faults and clever in sowing distensions between you and your well- 
wishers," 0 Son I Tapasya is not an ordinary thing ; Laksmi (prosperity) 
is obtained thereby; excellent kingdoms, increase of vigour, and vic- 
tories in battles are obtained. Therefore worship Hiranyagarbha and 
get excellent boons fiom him ; then kill this vicious Indra, guilty of 
the sin Brabmahaltya. Worship the auspicious Creator calmly and 
carefully. The four-faced Brahma then will be pleased and grant you 
your desired boon. First please the Creator of indomitable prowess, 
from Whose womb has sprung all this Universe, and get, then, immorta- 
lity from Him. Then kill that guilty Indra, my enemy. 0 Son I 
My feeling of enmity due to the killing of my son reigns always in 
my mind ; I cannot go to sleep pe acefully nor do I get peace in any 
w »y. The vicious Indra killed ray son ; 0 Vritra 1 What more shall 
I e»y to you ; I am merged in the ocean of sorrows ; save me. 

55-60. Vyasa sard :— "0 King 1 Thus hearing his father's words, Vr> 
trftsura became inflamed with anger and, getting his permission, set 
out gladly to practise Tapasyft. He then went to 'the Gandhamldan 
niountain and performed his bath in the holy and auspicious river 



Book VI. CHAPTER IV. 491 

Manda Hint, and, preparing a Sthirasan, took his seat in the Kus'a grass, 
to practise the tapasya. He left off gradually taking his food, then 
subsisted on water only and remained engaged in Yoga ; and, seated in 
S tbirasan, meditated ince»santly on Prajapati, tho Creator of this Uni- 
verse. Indra, on the other hand, knowing Vritrasura engaged in tapas- 
yft, became very anxious and sent to him Gaodharvas, Yaksas, Pan- 
nagas, Kinnaras, Vidyadharas, Apsaras and other Deva messengers, 
all of unboanded vigour to create obstacles in his austerities. These 
Gandharvas and other Deva Yonies, expert in exercising magical spells, 
tried many ways and means and various gestures and postures to create 
disturbances in his penance ; but that great asoetio Vritra, the son of 
Vis'vakarmft, did not swerve a bit from his meditative state. 

Here ends the Third Chapter of the Sixth Book on the defeat of the 
Deva army and on Vritra's tapasya in the Mahapuranam Sri Mad 
Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyftsa. 

CHAPTER IV. 



1 17 Vyftsa said "O King ! The Suras that wanted to create 
hindrance in Vritra's tapasya, seeing him firmly resolved, became 
disappointed in the fulfilment of their objects and returned to therr 
own abodes." Thus full one hundred years passed away. The four- 
faced Brahmft, the Grandsire of the Lokas, came there mounted on 
his carrier the Sw 4 n, and said :-«0 Vritra ! lie happy ; now qurt your 
meditation and ask boon; I will grant you the boon that you choose. 0 
Child 1 Your body has become very lean and thin through your penanoe. 
I am now very pleased to see your this very hard tapasya. Welfare be to 
you Now ask the boon that you desire." Vyftsa sa.d s-«0 King ! 
Hearing thus the olearly distinct neetar-like sweet words of the Creator 
Brahma, Vritra shed tears of joy and suddenly stood up. And go.ng 
to him, bowed downgladly before His feet, and.lwith folded hands, spoke 
to Him, Who is desirous to grant him boons, in a tremulous vo.ce. O 
Lord ! To-day 1 have been fortunate to see Thee who art generally 
seen with great difficulty ; and I have acquired thus the posts of all 
theDevas; O Lotus-.eated One I I have got an .n.at.able dee.re burn- 
iug within me. Thou art omniscient, Thou kno«st •«f h ««"* , » 
I am speaking out my mind. 0 Lord 1 Grant that my death do s not 
occur with iron, wood, dry or wet substances or w.tb bamboos or ny 
other weapons and let my strength and valour be increased very much 
in the battle ; for, then, I will be unconquerable by all the Devas w.th all 



492 Sat MAD DEVl BHAGAVATAM. 



their armies. VyAsa said : —"0 King ! Thus prayed for, Brahma said 
to him smiling :— 0 Child ! get up ; I grant that your desired boon 
will always be fulfilled ; now go to your own place Your death wo'u» 
occur with dry or wet substances or with stones or wood. I say thii 
truly unto you." Thus granting the boon, Brahmi went to His 
Brahmaloka. Vritra, too, beoame very glad on receiving his desired 
object, and returned to his own abode. The highly intelligent Vritra 
informed the father about the boon granted to him ; Via'vakarma be- 
came very glad to hear it. O highly fortunate One ! Let all bliss and 
good fortune come (into you ; kill Indra, my greatest enemy. Go and 
kill the murderer of my son Tris'ira, the vicious Indra and return to 
me. Be victorious in the battle and become the Lord of all the Devas 
and remove my mental agony due to the killing of my eon. A son 
becomes then really a son when he obeys the commands of his father 
and when he feeds plentifully good many people on the Sraddha day 
(after his father's death) and when he offers Pinda at Gaya. Therefore, 
0 Son ! Keep my words and try to remove my sorrows. Know this as oer- 
tain that Tris'ira never vanishes from my mind. Tris'ira was very 
truthful, amiable and good-natured ; he was an ascetic and foremost 
amongst .the Vedic scholars. The wicked Indra killed my dear son 
without any offence. 

18-33. Vyasa said : — "0 King I Hearing the father's words, that 
extremely indomitable Vritrasura mounted on his chariot and quiokly 
got out of his father's hojse. The proud Asura, then, marched to the 
battle, accompanied with his vast army, to the sounding of the oonoh- 
shells and war drums. Vritra, versed in politics and morals, exhorted 
his soldiers before marching and said : "To-day we will kill Indra and 
possess the kingdom of the Immortals, freed of nil enemies.'' 0 King! 
Thus* accompanied by his soldiers, and raising a tremendous war-ory 
terrifying to the Devas, the Asura set out for battle. 0 Bharata 1 The 
King of the Devas, knowing that the Asura is quite at hand, became 
overwhelmed with terror and ordered at once the soldiers to be ready for 
the battle and called quiokly all the Lokap&Ias and sent them all for the 
battle. The highly lustrous Indra, the tormentor of the foes, arrayed 
hie troops in order according to Gridhra Vyuha (the method in wbioh 
the vultures arrange themselves while flying) and stayed there. Oa 
***eotber hand Vritra, the slayer] of enemies, dashed unto that place 
I «r-"f<»V. A dread f„i fignt tnen . engue( j between the Devas and 
65-60. Vyaj, e tw0 p at ti eg) desirous to get viotory over the other, 
trisura became < Vd whea th(J WftM Qf ^ fife thone fa R T „ y 

out jgWly to prae^ ft( jtoopped with sorrow while tb« Ataras became 
i^otmtain and pel 



Book VI.] CHAPTER IV. 493 

excited with joy. The Devas and Dinavas struck each other with Toma- 
rag, Bhindipfthw, axes, Paras'us, Pattis'as, and various other weapons. When 
the dreadful battle rose to a high pitch oausing horripilatjon, Vritra 
beoame very angry and suddenly caught hold of Indra and denuding 
him of all clothes and armours swallowed him; he, then, remembering 
his former enmity, became very glad and stayed there. When Indra 
was thus devoured by Vritra, the Devas were overwhelmed with terror 
and cried out frequently, with great distress :— "0 Indra ! O Indra ! All 
the Devas became very dejected and grieved in their hearts to see Indra 
denuded of his armour and clothes in the belly of Vritra and bowed down to 
Britnspati and said : — "O Indra of the Brahmansl You are our best Guru ; 
what are we to do now ? Though the gods tried their best to save Indra, 
still Vritra has devoured him. We are all powerless, what can we do 
without Indra ? 0 Lord I Perform quickly majic spells (Abbichslra pro- 
oess) which will lead to our Indra's liberation." 

34. Brihaspati said :— "O Suras ! The king of the gods is swallowed 
by Vritra, he has bsen quite disabled ; but Indra is living in his bowels ; 
attempt therefore must be made that he comes out while living. 

35-5K Vyasa said :— "O King 1 The Devas became very anxious 
to see Indra in that plight and took all the ways and means carefully how 
he might be freed. Then they created a state tending to cauae yawning,- very 
powerful and irresistible and calculated to destroy one's enemy. Vritra- 
sura then yawned and his mouth got widely opened and extended. In the 
meanwhile Indra, the destroyer of one's enemies' strength, contracted all his 
limb? and came out of the expanded mouth of the Asura and fell down. 
Sinoe that time, this state of yawning has become prevalent amongst the 
beings. The Devas were all glad to see Indra thus oome out. When Indra 
thus got out, he fought again with Vritra for 10,000 year* (Ajuta years). 
The fight was very dreadful, oausing horripilation. On one side all the 
Devas joined in the batt'a ; on the other side, the pre-eminently power- 
ful Vritra, the son of Vis'vakarma fought. When Vritrttsura got more 
and more energy in the battle, Indra beoame gradually dwindled and Was 
at last defeated. Indra beoame very much grieved when he found himself 
defeated ; the Devas also were very dejooted to see this. Indra and the 
other Devas quitted the batte-field and fled away. Vritrasura too, quickly 
arrived and oeoupied the Heavens. Vritra began to enjoy by force the 
Heavenly gardens and took the Aitftvata elephant. O King 1 The Asura, 
ithe son of Tvasta, took away all Vimanae (the self-moving chariots of 
Sods), Uohohaig'rava, the best of horses, the heavenly cow, the giver of all 
iesires, the Parijata tree, the Apsaras, and all other jewels of the Hea- 
vens. The Devas, on the other hand, deprived of their shares in seorifioes 



494 fiftt MAD DEVl BHAGAVATAM. ■ 

and driven away from their Heavens, suffered very much. Vritrasura 
became puffed up with vanity, when he got possesion of the Heavens. 
V.Yvakarma. too, became very happy at that time and began to enjoy 
pleasure, along with his son. 0 Bharata ! The Devae, then, united with 
the Munis and they began to oousult about their own welfare. When the 
Djvas took Indra with them and went to Mabft Deva in the Mount 
Kailas'a and bowed down to His feet very humbly and, with folded hands, 
■poke thus:— 0 Deva of the Devas* 0 Maha Deva ! Tliou art the Ma- 
hes'vara and ^unbounded Ocean of Mercy ! We are defeated by Vritra- 
sura and we are very much terri&ed. Save us, "O S'ambhu I Thou dost 
good to all the beings ; dost thou tell us, therefore, truly what are we to 
do aow when that powerful Danava has dispossessed us of our Heavens. ' 0 
Mahes'a 1 Now dislodged, where are we to go ? We are not finding any 
remedy by which our miseries can be destroyed. '0 Boufca Bhsvana J 
We are very muoh pained ; help us ; 0 merciful One / That VritrAsura hat 
become intoxicated with 'vanity due to his being granted the boon. 
Therefore destroy him." 

55-57. S'ankara said:— "0 Devas ! We will keen Brahma in the 
front and let all of us go to the residence of Hari and there consult (with 
Him how to destroy this unruly Vritra. The Janardana Vasudeva is fully 
capable to do all actions. He is powerful, knower of pretexts, highly intelli* 
gent, ocean of mercy, and fit to be asked by all for protection, Without 
Him, the Deva of the Devas, no success is possible in any action. There- 
fore all of us ought to go there for the suooess in our undertaking. 

,58-62. Vyasa said :— " O King 1 Thus settling their plan of action, 
In jra and other Devas took S'ankara and Brahma with them and went 
to the abode of Hari, who protects all and is gracious to His devotees. 
They, then, began to chant Purusasukta hymns to Him and thus they 
praued the God Hari, the Quru of this Universe. The Janardan Hari, 
the Lord of Kamala, then, appeared before them and, after showing his 
respect, addressed them thus :— 0 Lord of the several Lokas I What 
have brought you all together with Brahma and S'ankara hither ? 0 
beat of Suras I Please tell me the reason of your coming here. Vytsa 
•aid :—*' 0 King I Thus hearing Hari's words, the Devas could not 
reply anything ; rather almost all of them remained with an anxious 
look with their hands folded, overwhelmed with oarei. 

Here ends the Fourth Chapter of the Sixth Book on the defeat of the 
Divas by Vritra in the Maha Purftnam S'rl Mad Devi Bhftgavatam of 
18,000 verses by Maharsi Veda Vyasa, 



Book VI.] 



CHAPTER V. 



495 



CHAPTER V. 



1-6. Vyftsa said :— " 0 King ! Nar&yana, the Lord of Laksmf, and the 
Knower of the essences of all subjects, seeing the Devas extremely attached 
to him and anxious, spoke to them thus : — 0 Suraa 1 Why have you kept 
silent? Tell me why you have all oome, let it be good or bad, tell me; I will 
try to remove your miseries. The Devas said : — " 0 Lord I Is there any 
thing unknown to you in this Triloki ; You know everything ; why then art 
Thou asking us again and -again ? In anoient times You in your Dwarf 
incarnation overspread the three worlds by Your three feet and thus bound 
the King Vali in his own premises and gave over the sovereignty - 
ever the Devas to Indra. 0 All Pervading One ! It is You who deluded 
the Daityas and procured nectar for the Devas, and it is You who sent 
them to the house of Death. Therefore, O Lord ! You are the one and only 
one that is capable in warding off all the evils that befall on the Devas. 

6-31. Thus hearing the Devas' words, Visnu said :— " O Suras 1 
'"To l (fa-Tf^fer^-know one remedy, app roved by all, by which that 
Daitya might be killed so that you would be h'apffy * am now giving! 
out to you." Your welfare, your benefit must be lo- e tt / Mrfftnfether 
by the exercise of my intelligence or by using my pfWWII^By wealth, by 
pretext or by any other means whatsoever. Pour means, viz., conciliation, 
gifts, sowing discord, or punishment are mentioned by the wise 
statesmen to be applied to friends and specially to the enemies. Brahma 
was worshipped by Vpitra with severe austerities and He granted boons 
and it is due to the influence of that favour that this Asura has become so 
indomitable. The more so that Vis'vakarma created him from the saori- 
fioial fire ; it is through all these causes that the Demon Vritrflsura, the 
conqueror of the enemies' stronghold, has grown up so very powerful 
that he can hardly be conquered by any being. O Suras ! First 
peaoe must be negotiated with him ; then deceive him, otherwise the 
enemy will be very difficult to oonquer. First entice him and briug him 
under control ; then kill him. Now take the $isis and Oandharbas with 
you and go where the powerful enemy Vritrasura is residing and make 
a treaty with him ; thus he will be conquered. Swear on oath and accede to 
the terms he proposes and thus create faith in him ; then cultivate friendship 
with him ; lastly, when time will oome, kill that powerful enemy. 0 Suras I 
I will also enter, unseen by anybody, into the excellent weapon of Indra, 
hit thunderbolt and will help him in due time. Wait till the period of 



486 int MAD DEVt BHAgAVATAM. 



hii longevity expires ; otherwise his death will never take place. Now 
go to that Asura, with Gandharbas and Risis and cunningly cultivate 
friendship between him and Indra, by conciliatory words ; when he begin* 
thus to put his confidence, then deceive him. I will enter hiddenly into 
the strong well oovered thunderbolt. When Indra will come to know 
that the Demon has put complete faith in him, be will hurl his thunder* 
bolt against him and thus the enemy will be killed and not otherwise. 
0 Lord of the Devas ! Do not consider for the present the act of treachery 
that you will commit : take my help and kill that wicked Demon with 
thunderbolt. To practise hypoorisy with an hypocrite is not considered 
a sin ; specially no powerful enemy can be killed only by the well known 
rales applicable to warriors, without any deceit.' I also deceived, before, 
Vali, with my dwarf body and again I deceived all the Demons by showing 
myself as a beautiful woman ; therefore to practise dec eit with a strong 
deceitful enemy is never considered a sin. Know this. 0 Devas ! Now 
you all conjointly worship the Devt Bhagavati with Mantras and 
prayers and take Her shelter ; the Yoga Maya, then, will help you. 
We, too, worship that Devi, the Highest Prakriti, the Inoarnate of pure 
Sattva Guna, Who grants success, bestows us all our desires, Who is 
Herself the object of desires, and Who is never realist -Jjy-' fjfezCSpi bf 
. „ Jtjiose Yogis, self-contr|}fl e( j pure men , Indra, too, will certainly be able 
to kui" , ^SP emyinba ^eifhe worships Her ; for the Mahft May ft, the 
Creatrixof Deta&S? will, when worshipped, delude that Demon. Thus 
deluded by Her Mayft, Vritrasura will easily be killed by him; there is no 
doubt in this, what more do you want than this that everything will be 
successfully accomplished when the Devi Ambikft is propitiated and gets well 
pleased. She regulates the hearts of all and is the Cause of all causes. 
Without 3er worship no one's desires can be expected to be accomplished. 
Therefore, 0 Best of Suras ! Worship the Universal Mother, the Prakriti 
Devi with greatest devotion and with greatest purity for the destruction 
of your enemy. See 1 In days of yore, I fought for five , thousand years, 
dreadfully with the two Demons Madhu and Kaitabha and then killed 
them. I worshipped, then, the Mahl Maya, the Highest Prakriti ; Sb e 
was thus pleased and deluded the two Asuras ; thus. the two powerful 
Asuras puffed up with vanity were deluded and thus I could kill those 
terrible Daityas under a pretext. Therefore, 0 Suras ! You, too, worship 
that Highest Prakriti with the greatest devotion ; She will then surely 
fulfill your desires. 

32-49. 0 King 1 When the intelligent Visnu enlightened thus the 
Devas, they went to the top of the Mount Sumeru, adorned with the Mandira 



t.J CHAPTER V. 4W 

Kind, remaining at a secluded place, reoited slowly Her Mabtrams and 
reagaged in asceticism and meditation, began to chant hymns and praise 
i Universal Mother, the Holder of the world, the Remover of all worldly 
igs and the Creitrix, Preservrix and Destructrix of the world and the 
■iower of all desires to Her devotees. The Devas said : — M O Devi 1 Be 
loiously pleased unto us 1 O Thou, the Destructrix of the afflictions 
the distressed I We have taken refuge unto Thy lotus-feet. We 
ire been defeated by Vritrasura in the battle, we are very much 
pressed and afflicted. O Thou, the Highest Reality ! O Thou, the 
other of the whole Universe 1 Protect us as a Mother protects her child ; 
are fallen into this difficulty arising from oar enemies. O Mother ! 
>thing is hidden from Thy knowledge in the three worlds, Why art Thou 
ting no notice of us, that are being tormented by the A suras I O Mother! 
iou oreatest, preservest, and destroyest the three worlds ; Brahma, Visnu, 
i Mahes'a are created by Thy mere will and are doing all Thy works. O 
other ! They are not independent ; by the contraction of Thy eye-"brows, 
ty are directed and enjoy all the pleasures. The Mother protects his 
as afflicted with various difficulties and dangers, even whe n they are 
knd guilty of various offences. It is Thou that hast made this rule ; 
6n why, O Merciful ! Art Thou not protecting us who are quite innocent 
d whom Thou dost know as having taken refuge unto Thy lotus- feet. 
Devi ! If Thou thinkest that we forget Thee, being too muoh attraoted 
the enjoyments that Thou hast been pleased to confer unto us and 
srefore we are proper not to be looked upon with Thy merciful eyes, we 
mid say that this ia quite true ; but, O Mother ! Nowhere is seen suoh 
ieeling of a Mother to Her child ; we are no doubt, objects of Thy mercy 
d favour always. Besides there is no fault of us in this matter, O 
other ! tlu.t we do not worship Thee and become immersed in sensual 
joyments ; for Thy creation, the Moha (delusion) is v cry powerful and 
ludes us. O Mother ! Thou art naturally Merciful ! Knowing these, 
iy art Thou not show : ^g mercy unto us. O Devi ! Thou hadst killed 
fore in battle, for our sake, the powerful Daitya Chief Mahis'flsura, very 
rrible to all the beings. Then why art not Thou, O Mother ! killing 
is dreadful Vritrasura ? 0 Mother ! Thou hadst killed the two brother 
fcityas, Sumbha and Nis'urabha, extraordinarily powerful, and the other 
utyas that followed them; O Thou, the embodiment of mercy ! Similarly 
{troy now this deoeitful strong Vritrftsura. O Mother ! Delude this 
|ud Asura so that he could not manifest, in the least, his power. We 
[very much troubled by \the Asuras and overwhelmed with terror 
Em them ; Thou savest us; for there is no.other in the three worlds that 
I by his own- force remove the sorrows and sufferings of the Devas. 0 



498 &B.t MAD DEVt BHA.GAVATAM. 



Mother ! Though Thou hast shown farour towards Vritra, now dost kill 
him soon, whose nature is cruel and tormenting to others. 0 Bhavint I 
Better dost Thou save him from sin by Thy holy arrows. Otherwise that 
Tioious Asura will surely enter into the hideous Hell. It is for his welfare 
that Thou oughtest to kill him. Those that had been before enemies of 
the Gods, Thou didsf^ purify them by weapons in the battle-field and hadst 
sent them to the Nandana Garden in the Heavens. 0 Thou, the Merey 
personified 1 YJas it not that Thou didst not save them from hell ? Then 
why art not Thou killing this Vritrasura I We know this for oertain 
that the Asura is Thy enemy, not Thy servant; for that mischievous soul is 
giving us trouble. O Mother 1 How can he be Thy servant and devotee 
who torments the Devas that are always engaged in worshipping Thy 
lotus feet. O Mother ! How oan we perform Thy worship ? The flowers 
and other artioles used in worship all are created by Thee ; especially we 
and the Mantras, in fact, everything is the manifestation of Tby power. 
Therefore, 0 Bhavant I We worship Thee by laying ourselves prostrate on 
Thy feet. Be'st Thou pleased. Those men are blessed that worship witl 
devotion Thy lotus feet for crossing this ocean of world. O Devi I Thos 
Yogins that want final liberation and forsake therefore all attachments 
vikiras and delusions, even they attain success then only when the' 
meditate Thy lotus feet. Those that are great Sacrifice™ am 
know best the essence of the Vedas, even they when they offer oblations t< 
the saorifice, utter «' Svaha}" that is cheering to-tbe Devas and « SvadbA' 
•very consoling to the Pitris ; thus they always 'think of Thee (for Svahl 
»nd Svadha" are Thy names only). 0 Mother ! Thou art the retentivi 
power and memory. Thou art the beauty, Thou art the peace, Tboi 
art the Buddhi (intellect) well known to clarify men's minds; am 
Thou art the prosperity and wealth of all these three worlds. 0 Dev! 
Those that worship Thee, Thou givest them, out of mercy, those wealtl 
in some way or other. 

EO-57. Vyfisa said :-« 0 King I Thus worshipped by the Devle, 
the Devi Bhagavati appeared before them in a very beautiful form 
.thin, adorned with all ornaments. Her two hands holding a noose, and 
goad, and the other two hands making signs to discard all .fear and readv 
to grant boons ; Her loins very beautiful, girdled with a gold bend 
with small bells pending and making sweet tinkling sounds; Her 
feet with anklets (ornaments) making sweet -sonorous sounds with tiny 
tinkling bells. Her voice was exceedingly sweet aud lovely, Her forehead 
was adorned with the crescent of the Moon and on Her head was 
glittering a diadem of jewels, Her lotus-faoe adorned with sweet soft smiles 
and with Her three beauteous lotus eyes looking like Indibaras Her 



300K VI.] CHAPTER VI. 499 

body was of a red oolour like the Parij4ta flowers and Her limbs were marked 
with red sandal-paste. She was dressed in a red attire. The Devi looked 
well pleased, like an ocean of infinite mercy, wearing complete dress 
suited to happy interviews, the Creatrix of all this Cosmos, the Highest, 
the Knower of all, the Direotrix of all, and the Great Upholder of all, 
She looked like an embodiment of the Truth of all Vedantas and the 
Incarnate of ever Existence, Intelligence, Bliss, the Maha Devi Bhagavatt 
Bhuvanes'varl. The Devas all bowed down before Her standing in front 
of them. The Mo.ther then spoke s— " What business have you got here ? 
Speak to Me." 

58-59. The Devas said :— " 0 Bhagavatt ! Vritrflgura is tormenting 
much the Devas ; Bewitch him. 0 Devi ! Do such as he can trust the 
Devas; and impart then strength on our weapons suoh as he can be killed." 
Vyasa said .— " 0£ing! That will be done". Saying thus, the Devi depart- 
ed then and there. The Devas became very glad and returned respectively 
to their abodes. 

Here ends the Fifth Chapter of the Sixth Bock on the praising of the 
Devi by the Devas in Sri Mad Devi Bhagavatam of 1,8000 verses by 
Maharsi Veda Vyasa. 



CHAPTER VI. 



1-3. Vyasa said : — " O King ! Thus getting the boons from the 
Devti the Devas and the Risis blazing with their asoetioism, all united and 
consulted wi>h each other ; then they went to the excellent As'rama of 
Vritra. There they saw Vritra in a sitting posture and with his own 
Tejas (fiery spirit in him) as if ready to burn the three worlds and to 
devour all the Devas. The Risis, then, spoke to Vritra the sweet words 
full of sentiments for the serving of the Devas' ends, according to the 
principle of conciliation. 

4-28. " O highly fortunate Vritra ! Terrific to all the Lokas I You 
have now etablished your dominion in all the places over this whole 
Universe ; but your enmity with Indra is the only oause to interrupt yon 
in your happiness ; there is no doubt in this. This enmity has increased 
much the anxiety of you both and therefore has grown very painful. 
Neither you nor Indra can go to sleep peacefully, there is always that 
fear hanging on you both, on acoount of that enmity. And, see I A long 
long while has passed away since the last battle was fought between you 
two; ye* ail the Devas, Asuras, men and other subjects, are feeling a sense 



500 SRt MAD DEVt BHAaAVATAM. 



of oppression and pain. Jn this world ■happiness is the only thing to be 
sought for and pain is to be avoided ; this is the eternal state of things. 
Never does that man who praotises enmity with another, get happiness ; 
this has been ascertained by the wise, It is only those brave warrior*, 
.that found taste in warfare, that approve of battles ; but the wise that are 
expert in amorous enjoyments do not like battle as destroying the 
sensual enjoyments ; they do not like fighting with flowers even ; what 
to say with sharpened arrows ! In a battle, the victory is doubtful but the 
shooting of arrows is certain, This world is dependent on. Fate (Daiva, » 
dependent on the cosmic rulers or deities or Devas of the Universe), so is 
victory or defeat. So knowing this, one ought never to fight. Bathing 
m proper time, taking food aud sleeping in fixed times and having a 
Chaste serving wife, these are the means towards happiness in this world, 
While in warfares, shooting terrible arrows and stiikiojr with fierce-axes 
take place ; what happiness can there possibly exist ? Bather the enemy 
finds pleasure there, There is a saying that death in battles leads one to 
Heaven, but this is merely an enticing statement, inciting one to war ! 
Really it is fruitless. Supposing that happiness comes ultimately to those 
who pain their bodies by being shot with arrows end who allow their 
carcasses being devoured by the crows and jackals, then no man, even of 
dull understanding, will like this, what to tpeak of intelligent persons ! 
Therefore, 0 Vritra ! Let everlasting peace and friendship be established 
between-you and Indra ; both of you in that case will derive everlasting 
peace and happiness. Moreover if the enmity between you terminates from 
this instant, then we, the asceties and Gandharbas will, no doubt, be 
able to remain in our own respective As' rams with great comfort. 
0 Powerful Hero ! Owing to incessant wars between you and Indra, 
the Munis, Gandharbas, Kinnaras and beings are all, day and night, 
suffering very much. For the happiness of all-peaoe-loving persons, we, 
the Munis, the residents of the forest, earnestly desire that there be 
formed friendship between you two. We desire that you, Indra and all 
the Jtvas get happiness. O Vritra I We stand as mediators in this 
treaty between you and Indra ; we will make each party swear on oath 
and thus make it conducive to the happiness of both.- Indra will now 
Swear on oath before you on the terms that you will dictate and thu§ 
will make your heart oheerful. Know this verily that this earth stand* 
oft Truth, the sun rises for the sake of Truth, the winds blow all along for 
Tratb and. the boundless ocean never oversteps its limit fort Truth. There* 
fore let your friendship, be established on Truth. Thus tied together by 
bonds of friendship let you two sleep, play, make sports in water and sit 
together happilyi 



/ 



,Book VI.] CHAPTER VI. 801 

24-28. Vyftsa said : — O King ! Hearing the MabarBi's Words, the 
highly intelligent Vritra began to say : — " O Risis ! You are possessed 
with knowledge and many other qualifications' and you are ascetics ; you 
are therefore to be respected by me. You are the Munis and therefore you 
never 9peak anywhere falsehood j your conduot is good and you practise rites 
and ceremonies ; you are calm ; therefore you do not know the causes of 
pretexts. The intelligent should never cultivate friendship with a knave, 
licentious person who is void of understanding, an infamous, and a shame- 
less person, specially if he be an enemy. This vicious Indra is shameless, 
deceitful, licentious, and the killer of a Br&hmana ; therefore no faith can 
ever be placed on suoh persons. You are saints and added with all good 
qualifications; therefore your minds never play in the misohievous thoughts 
of others ; it is because your heart is calm and quiet that you cannot 
understand the minds of the deceitful and treacherous ; therefore you 
ought never to stand as mediators between any two persons. 

29-32. The Munis said : — " O King ! All the creatures oertainly 
enjoy the fruits of their Karmas, whether good or bad ; how then, can 
persons, of perverted intellect, obtain peace when they do mischief to others. 
The treacherous persons certainly go to hell and suffer miseries always. The 
slayers of Brahmanas and the drunkards may get liberation ; but never 
the faithless and those who go against their friends get off free ; these 
will have to suifer undoubtedly in the hells. Therefore, O Knower of all 
things I Give out clearly what is going on exactly in your mind and the 
exaot terms that you want ; and the treaty will be made between you and 
Indra exactly according to those terms. 

33-34. Vritra said : — " O highly fortunate Munis I I can enter 
into a treaty of peace with Indra only on the conditiou that Indra with 
all the other Dovas will not kill me in day or in night with any dry or 
liquid substance or with wood, stone, or thunderbolt and on no other 
terms. 

35-68. Vyftsa said :— " O King 1 The Risis then gladly aocepted 
his word and brought Indra there and recited to him the terms of the 
treaty of peace. Indra, then, swore, on oath, before the Munis with Fire 
as the Witness that he would comply with the terms of the treaty and was 
thus freed from his heavy thoughts and felt that he had been rid of a fever. 
Vritra, then, relied on Indra's words, became his friend, and began to 
live, play and enioy with him. They felt pleasure by their union and 
began' to roam some times in the Nandana Garden, sometimes in the Gandha 
M&dana, sometimes on tha shores of ooeaus. Vritra was very muoh de- 
lighted when they were thus united in friendship ; but Indra watehed 



M2 M MAD DEVl BHAGAVATAM. 



him to find his faults ; thus eometime passed. A few years passed away 
after the treaty bad been concluded. And the straight-forward Vritra 
began to place very much confidence on Indra ; bat Indra meditated 
on the means how to kill him. One day Visvakarma, knowing that his 
eon Vritrasura placed implicit confidence on Indraj called his son and 
Baid :— " 0 my son Vritra 1 Hear my good words," " See, it is rteve r 
advisable to trust anybody with whom there has arisen once the enmity. 
Indra is your greatest enemy; he always intends evil to you ; therefore 
do not trust him any more. Indra is never to be trusted, who is always 
covetuous, inimical, rejoicing at others' sufferings, lioentious and addict- 
ed to others' wives ; vicious, deceitful, finding faults with others, always 
jealous, a juggler, and puffed up with vanity. 0 Ch ild ! What more shall 
I say than this fact that that villain, without feari ng sin, easily entered 
into the womb of his mother and cut the crying child in the womb into 
seven pieces and then eaoh seventh part again into seven parts, thus 
altogether into forty-nine parts. Therefore 0 my son ! He is never to be 
trusted on any aooount. He who is always addicted to vicions deeds never 
feels shame in perpetrating again another orime. Vyasa said :— 0 King J 
Vritra's death time drew nigb ; hence he could not take his father's 
words as auspicious, though he was warned by his father in words full 
of meaning. One day, in the evening time, at a very inauspioious dreadful 
moment, Indra saw Vritra on the shore of an ooean and began to think of 
the boon granted by Brabmft to the Asura thus:— "Now this is the terrible 
evening time ; this oannot be called day nor can it be called night, and 
this demon is also here alone in this solitary place ; it is advisable there, 
fore to effect his death by force, there is no doubt in this. Thus arguing 
in his mind, Indra remembered the Undecaying Soul Hari. Bhagav&n, the 
Best of Puruaas came there, unseen by anybody, and entered into the thun- 
derbolt ; Indra quickly collected himself to kill Vritrasura ; but he thought 
how he could slay this Demon, unconquerable in the battle ; and if he did 
not slay his enemy then by deceit, then his enemy would continue to live, 
and it would be impossible for him to get his own welfare. While he wae thus 
thinking, he saw the foam of the waters of the ooean as big as a moan* 
tain ', thinking that foam not to be dry nor wet and considering that foam 
not to be any weapon, be easily took that foam and instantly remembered 
with a heartful devotion the Highest Force Bhuvanes'vari. On Her remem- 
branoe, the Bhagavati infused Her part into that foam and the thunder- 
bolt, fnetiHed with the foroe of Narftyana, was covered, too, by that foam. 
Indra, then, hurled the thunderbolt covered with foam on Vritra ; and the 
Demon, thai struck, instantly fell down like a mountain. When Vritr*- 
•ura was thus killed, Indra became very glad ; the Riaia began to praise 



Book VI.] CHAPTER VII. S 0 $ 

him with various hymns. Indra, then, with all the Other Devas worshipped 
the Deri, through Whose Graoe the enemy had been killed and they praised 
Her with various hymns. The imago of the Bhagavati, the Supreme 
Sakti was built of ruby and installed in the Nandana Garden. 0 King ! 
Since then all the Devas used to worship the Devi thrice a day, morning, 
midday and evening and sinoe then the 3d Devi became the tutelary 
deity of the Gods. Indra wotshipped then Visnu also, the Highest 
of the Gods. When the terrible powerful Vritrasura was killed, the 
auspioious wind began to blow gently ; the Devas, Gandharbas, R&khsa- 
■as, and Kinnaras began to roam about with great joy. Vritrasura was 
deluded by the Maya of Bhagavati, and Her force entered into the foam ; 
hence Indra was capable to kill him suddenly and it is, for this reason, that 
the Devi, the Goddess of the world, is known in the three worlds as 
"Vritranihantri," the slayer of Vritra. Bub at the first sight Indra killed 
him by means of the foam ; hence the people say that Vritra was killed 
by Indra. 

Here ends the Sixth Chapter of the Sixth Book on the slaying of Vri- 
trasura in the Mahapuranam $ri Mad Devi Bhfigavatam of 18,000 verses 
by Maharsi Veda Vyasa. 



CHAPTER VII. 



1-16. Vyasa said:— "O King ! Now seeing Vritra slain, Visnu, the 
Deva of the Devas, went to Vaikuntha ; but, with this fear reigning, 
supreme in his mind that it was He that virtually slew him. Indra, too, 
then became afraid of the sin committed by him and returned to his Hea- 
vens. The Munis, too, became very anxious an d thought what great sin 
they have committed in cheating Vritrasura. It is the company of Indra 
that now made their name "Munis" as meaningless. The Munis thought 
thus: — "Oh 1 Vritra on our words trusted Indra and we have thus turned 
out to-day traitors in company with that traitor Indra. Attachment and 
affection is the cause of all mischief. Fie on that attachment ! It is, 
as it were, tied by tie cord of affection that we had sworn falsely on oath 
and thus deceived Vritra. Those that deliberately guido others to do 
vicious acts or those that advise or incite others to do sinful acts or those 
that side with the sinners certainly partake of the fruits of the sin com- 
mitted. Visnu, too, committed the sin, though he had Sattva G una in 
preponderance, when he entered into the thunderbolt and thus helped Indra 
in killing Vritra. It seems that henceforth the people, when selfish, wont 



504 Sat MAD DEVI BHAGAVATAM. 

hesitate to commit afterwards any sinful act when they will see that 
Bhagav&a Visnu could have done, in concert with Indra, auoh a vioioui 
thing. Of the four virtues Dharma, Artha, Kama, and Mokaa, Dharma 
and Moksa are very rare in the three worlds. Artha (wealth) and Kama 
(desires) are everywhere recommended as exoellent and therefore held very 
dear ; Dharma is now merely in name and is the cause of the vanity of 
the Pundits (no one now really practises Dharma with devotion). Thus 
arguing) the Munis became very muoh afflioted in their minds and went 
bf}?k to their own hermitages respectively, broken-hearted and absent- 
minded, 0 Bharata ! Hearing of the death of his son by Indra, Vis'va- 
karma wept very muoh and he become disgusted very muoh with the 
affairs of the world. He went to the place where lay his son Vritra and 
became pained very muoh to see him in that state ; and he performed hie 
Cremation and other funeral obsequies acoording to the prescribed rules, 
He then bathed, performed his Tarpanam (peace-offering) and funeral 
ceremonies due to a person in the first year of his death. Then his heart 
beoame afflicted with sorrow and he cursed the vicious Indra saying that 
as Indra had killed his son, enticing him by falsely swearing on oath, 
■o Indra, in his turn would suffer a heavier suffering, to be inflicted by 
Vidhi (the Great Creator of Universe). 0 King 1 Thus oursing Indra, 
Vis'vakanna, very muoh afflioted due to the loss of his son, went to the 
top of the Mountain Meru and began to praotise a hard tapasya. 

17. Janamejaya said: — "0 Grandsire ! First tell me what hap- 
pinese or pain did Indra derive by killing Vritra, the eon of Tvasta. 

18-49. Vyaea said: "0 fortunate One ! What are you asking ? and 
what is the nature of your doubt ? The fruit of one's Karma is certainly 
to be enjoyed, whether it be auspicious or inauspicious. Be he weak or 
strong, Be he a Deva, an Asura or a human being, everyone in fact, will 
have to suffer for one's Karma, good or bad, to its full extent, whether it be 
done a little or too muoh. See ! It was Visnu that gave advice to Indra and 
entered into his thunderbolt and helped him when Indra was ready to kill 
Vritra ;.but when there had been Indra's difficult time, Visnu did not help 
Indra in any way. Therefore, 0 King ! It is clear that when one's time 
is favourable, everybody turns oat friends; but when Pate turns adverse, no- 
body is seen to come forward to help. When Fate is against anybody, 
one's father, mother, wife, or brother, servant, frjend or one's own Boa 
becomes quite incapable to help anybody. The man, who does good or 
bad acts, suffers for his deeds. When Vritra was killed, everyone west 
back to their respective homes ; but Indra, the Lord of 5aobt, beoams 
Very muoh deprived of his energy and brillianoy due to the sin of bis kill- 



Book VI.] CHAPTER VII. 605 

ing a Brahmin ; all the Devas, then, blamed him as a Brahma ghataka 
(the killer of a Brahmin). They talked farther that no other body would 
have been able to even indulge the idea of killing a Muni who was au 
intimate friend and who placed full confidence on him when Indra had 
sworn on oath that he would be a friend to Vritra. O King ! Every- 
where then there was this gossip in the assemblages of the gods, in their 
gardens, at the meetings of the Gandharbas that Indra had deceived 
Vritra who had relied on him, on the words of the Munis and then killed 
him by pretext, and so-had done, indeed, a horrible crime. Indra had now 
forsaken the eternal proofs of the Vedas ; and he had beoome a Bauddha ; 
therefore he could have easily killed Vritra. No other body, save Visnu 
and Indra, could have acted contrary to their words, as clearly evidenoed 
by the manner in which Vritra had been killed. These remarks, similar 
to those mentioned above, became everywhere current and Indra heard 
all of them, tending to his own disgrace. O King ! Pie on that man's 
life that is blamed everywhere ! Pie on that man whose fame has been 
marred amongst the people. Such a person becomes laughed at by his 
enemies, when seen by them on the way. The royal saint Indradyumna 
(R&jarsi) was made to get down, though sinless, from Heavens when his 
good deeds expired. Why, then, would not vicious persons be made to 
descend ? The king Yayati had to get down from Heavens for his very 
little fault and had to pass eighteen Yugas in the form of a orab. What 
more can be said than the fact that even the Bhagav&n Achyut Hari had 
to take several incarnations in the wombs of boar, orocodile, etc., out of the 
curse from a Brahmin, due to his cutting off the head of the wife of Bhrigu. 
Though omnipresent, yet he had to take the appearance of a dwarf and had 
to beg from the King Vali's palace. What more troubles and miseries than 
this can be inflicted on those that had sinned viciously. 0 Ornament of 
Bharata 1 Ramehandra, too, had to experience, due to the curse of Bhrigu, 
terrible miseries on the bereavement of Sita Devt. Similarly Indra, too, 
for his Bin of killiug a Brahmin, was so much terrified that he could not get 
his healthy condition though he remained in his own house, endowed with 
all sorts of prosperity and wealth. Seeing, then, Indra lustreless, knowledge- 
less, almost void of confoiousness, and overwhelmed with foar; his wife 
S'aohi, the daughter of Puloma, spoke to him thus: -"O Lord 1 Your 
dreadful enemy has been killed ; why are you, then, sighing so much, 
being afflicted with so much terror ? O Lord I You h»ve destroyed 
jour enemy ; then why are you so much anxious ? Why are you then so 
much remorseful and drawing such deep-heavy sigha like an ordinary man r 
I am nothing any other powerful enemy of yours ; then, why do you loo* 
•o anxious and bowed down with cares, as if you look qu.te unconscious. 

64 



506 



Sat MAD DUVt BHAGAVATAM. 



41-44. Indra said:— "0 Dev! I True Chat I have no other powerful 
enemy, yet I do not find peace nor any happiness. I fear for the sin Brab« 
mahattya in my house. 1 ' "0 Devi ! This Nandana Garden, the city of 
Kuvera, the lord of riches, this neotar forest, the sweet music of the Gan? 
dharbas, the beautiful dance of the Apsaras, all these now do not give 
the least pleasure to me. What more can I say than this that the beau- 
tiful Lady like you, most beautiful amidst the three worlds, and other 
beautiful ladies, the Heavenly cow, the Mandara tree (one of the five 
trees of the celestial region), the ParijiUa tree (the flower tree), the 
Santana. tree, the ' Kalpa tree (yielding all desires) and the Hariohandan 
(saffron tree) and others cannot give pleasure to me. What to do, where 
to go, so that I get happiness, 0 Beloved 1 This thought makes me 
uneasy. And so I am not able to get happiness in my own thought. 

45-60, Vyasa said :— Thus speaking to his most distressed wife, 
Indra got out of his house and went to the exceedingly beautiful lake, 
named Manasarovara. Indra there entered into the tubular stalk of the 
lotus, his body becoming very lean and thin uut of the fear and sorrow. 
Nobody oould reoognise him as he was overpowered by his terrible sin. 
He then began to behave himself, as regards fooding and enjeying, like 
a snake ; and he beoame ovewhelmed with thought, helpless, and his 
organs were out of order, He remained bidden in the water. 'When 
Indra, the king of the Devas, thus fled away out of the fear of his 
Brahmahattya sin, the other Devas beoame very anxious ; everywhere 
various evil eigns manifested themselves. The Risis, Siddhas and Gan- 
dbarbas were very muoh panio-etrioken, ai various disturbances and 
violent symptoms covered all over the world without any king. Grains 
began to grow very scanty, due to want of rains ; the streams were almost 
dry and very little water was there in the tanks. In such a state of 
anarchism, all the inhabitants of the celestial regions, the Devas and 
Risis consulted and installed the king Nahusa in the place of Indra. 0 
King 1 Nahusa, though virtuous, beoame, under the sway of Rajogana, in- 
fluenced by last and thus he got very muoh addicted to worldly enjoy- 
ments. He began to amuse himself in the Garden of Paradise, sur- 
rounded by the Apsaras or celestial nymphs. One day he heard of the 
ezoelient qualifications ofdachi Devi, the wife of Indra, and desired' 
to, acquire her. Then he spoke to the Risis :— The Devas and you, 
united, have installed me in the office of Indra ; but why does not the 
IndrftnJ,) (the wife of Indra) eome to me so long ? If you want to do what 
I like,, then quickly bring Saohf here before me for my gratification. I an 
now Indra and therefore the god of the Devae and all the worlds j there- 1 
fore bring to-day quickly IndiAni to mv house. H«»rin» th.,« tk« 



Book VI.] 



CHAPTER VIII. 



507 



of the king Nahnsa. the Day as and Devarsis beoame anxiou3 and went 
to fSaohi, and, with their heids bowed down, spoke thus : — "O Wife of 
Indra ! The wicked Nahusa is now desiring you ; he became angry 
and told us to send you to him quickly ; O Devi ! We have made him 
Indra and are therefore under him ; what shall; we do now under these 
circumstances ? Saohi, the wife of Indra, hearing their words, became 
absent-minded and spoke to Brihaspati, thus : — " O Brahmana ! I now take 
refuge unto you. 

61-62. Brihaspati said :— O Devi ! Do not be afraid of Nahusa ; 
he has been deluded by Moha. O Child I I wo'nt forsake the eternal 
religion and thus I wo'nt give you over to the hands of Nahusa. No doubt 
that wretch suffers the severest torments in Hell to the end of Pra : 
laya (the Great Dissolution) who quits and hands over the distressed 
person under one's refuge to another. O CJood One ! Be comfortable ; 
1 will never forsake you. 

Here ends the Seventh Chapter of the Sixth Book on Indra's living 
under disguise in the Manas Lake in the Mahapurauam Sri Mad Devi 
Bhagavatam of 18,000 verses by Maharsi Veda Vyfcsa. 



CHAPTER VIII. 



1.11 Vyasa said :—0 King 1 Hearing that the wife of Indra had 
taken refuse under Brihaspati, the King Nanus* beoame very angry 
towards B°rihas P ati and spoke to the Devas O Devas I I hear that 
the stupid son 6f Angirasa has given protection to Indra and has 
kept her in hie house ; I will therefore kill him quickly." Seeing the 
terrible Nahusa thus angry, the Devas and Ri?is consoled him and 
said —0 King of kings t Do not be angry j quit this vicious mofcve of 
yours. See, the Rifis, in all the Dharma Sistras, have declared the 
holding of illicit connection with other's wives as a very heinous crime 
and have blamed it very much. You can consider that the daughter 
of Pulomft is always chaste, devoted to her husband and very good-natured. 
How can .he, when her husband is alive, take another ^.band ? O 
Lord! Yo« are now the Lord of the three worlds and hence the Defen- 
der of Faith and Religion; and if a person like you act 
all the subject, will then go to annihilation. One who » a Lord 
should always ofcerve the rules of good conduct. Besides there are many 



508 



tat mad dev! bhAqavatam 



other celestial women in this Heaven as beautiful as Saohf ; yon can 
satisfy your thirst with them. Mutual love is recognised by the wise m 
the true originator of amorous dealings ; ravishing a woman by force, 
destroys all amorous sentiments. 0 King ! And if the mutual love be 
similar and equal in all respeots, then comes tbe true happiness ; you have 
now got the post of Indra ; therefore quit this idea of holding illicit con* 
neotion with other's wives and indulge in other good thoughts. Demerits 
destroy prosperity and merits increase it. Therefore, 0 King I 
Leave all these bad thoughts and make your heart take a good 
turn and be happy. 

12-15. Nahusa said : — " 0 Devas I Where were you all when Indra 
stole away the wife of Gautama and when the Moon stole away the wife of 
Brihaspati ? It is easy to give advice to others but to act according to 
that is very rare in this world. 0 Devas ! Let the qualified Devi come 
to me ; you will derive much benefit from it and the Devi, too, will 
get Her highest happiness; there is no doubt in fc his. 1 tell you truly that 
in no other way 1 will be satisfied ; bring Indrani here quickly, whether 
by good words or by force. 

16*17. The Devas and Munis heard the words of the king Nahusa, 
smitten by the Cupid's arrows, got terrified and said : "We will bring 
Indrani to you bygentle words," Saying thus, they went to the house 
of Brihaspati. 

18-21. Vy&sa said :— " 0 King ! The Devas, going to the house of 
Brihaspati, spoke thus with folded hands :— 0 Guru 1 We know that 
Indrani has taken shelter in your house ; we will have to hand her over 
to.day to the king Nahusa, for we all united have made over the pott 
of Indra to Nahusa. Let this beautiful Lady now choose and worship 
him. Hearing these awful words of the Devas, Brihaspati said to them :— 
« 0 Devas 1 This ohaste woman, devoted to her husband, has now taken 
my shelter ; therefore I oan never part with her." The Devas said s— ",0 
Guru I Kindly advise then— if you do not part with Saohi Dev!— 
bow the king Nahusa be pleased ; if he becomes angry, it will then 
be very difficult to please him." 

22*31. Brihaspati said :— " 0 Devas 1 Let Saohi now go to Nahufa, 
•ad tempt him with enticing words and make this oondition that when 
ber husband's death will be known to her, she will then aooept Nahusa «s 
her husband. How oould she aooept another husband when her husband was 
alive. Therefore let her now go in quest of her high-souled husband. Let 
fjaoht thus make oondition with him and, thus deceiving him, let bet try 



Book VI.] 



CHAPTER V1H. 



509 



her best to hring back her husband. O King ! Then, after ooming to this 
conclusion, Brihaspati and other Devas went with Indrani to the king 
Nahusa. Seeing them come, especially looking at Indrani, the artificial 
king Nahusa became very glad and said to Indrani :— " 0 Beloved 1 
To-day I am beoome the real Indra. O beautiful-eyed One I Worship 
me as your husband j see the Devas now have made me to be worshipped 
by all the gods. When Nahusa spoke thus, the Devi Saohi became 
filled with great shame ; she began to tremble and said to the king :— 
" O Lord of the Devas ! I desire to aek a boon from you. Better wait till 
I ascertain whether Indra is dead or alive, there is this doubt in my heart 
whether he lives or whether he is dead. O King of kings 1 Let me, first 
of all, clear my doubts. Kindly excuse me and wait till then, t tell 
this truly that after I ascertain the fact, I will worship you. I do not 
know anything whether Indra is dead or whether he has gone any 
where else." When Saehi Devi spoke thus, Nahusa became very glad 
and saying " let it be so " dismissed her. 

32-47. Thus having reoeived permission from the King to depart, 
Saohl hurriedly went to the Devas and spoke to them to try their best to 
bring Indra back as soon as possible. O King I Hearing these sweet and 
holy words of Indrani, the Devas intently consulted with each other how 
they oould get back Indra. They then went to Vaikuutha and began to praise 
with hymns the original Deva, the God Visnu, the Lord of the Universe, 
kind to those that seek Hia refuge. The Devas, skilled in speaking, 
spoke to Visnu with a very troubled heart : — " 0 Lord ! Indra, the Lord 
of the^Devas, is very much troubled with his sin Brahmahattya. Where 
is he staying now, invisible to all the beings ? O Lord ! He is now overcome 
with the sin Brahmahattya by killing Vritra, the best of the Brahmias. 
We ask your skilful and intelligent advice. O Lord 1 You are the sole 
refuge of him as well as of us. We are now involved in a great difficulty. 
Kindly shew us the way how we, as well as Indra, can get out of this diffi- 
cult crisis." Hearing the pitiful words of the Devas, Visnu said :— Let Indra 
perform the As'vamedha sacrifice (Horse sacrifice) for the purification of his 
sins. By this YajSa, that can destroy all sins, Indra will be purified and 
he will regain his Indraship ; there is no doubt in this. The more so 
because the Devi, the Universal Mother, will be pleased with his Horse 
norifioe and will destroy all his sins, Brahmahattya and others. Lo f 
Merely remembering Her destroys heaps of sins ; and, if by this Horse 
sacrifice, She he pleased, what wonder is there that sins of a more grave 
nature would be destroyed 1 And let Indrani worship Bhagavatl daily j 
b*ppinets will undoubtedly be gained by worshipping that most Auspicious 
Oat 1 By this the King N»ho»a will be particularly deluded by the World 



510 Silt MAD DBVt BHAGAVATAM. 



' Mother and will then be quickly destroyed by the tin oommitted by himself. 
And Indra, purified by AsVamedha, will soon regain his position and all 
his wealth. O king 1 Thus hearing the sweet beneficial words of 
Vienu of indomitable prowess, the Devas went to the spot, where resided 
Indra. Brihaspati and the other Devas oonsoled the distressed Indra and 
made him celebrate duly in right order, the Horse saorifioe the greatest 
of all sacrifices. Indra then distributed his Sin Brahmahattyft amongst 
the trees, rivers, mountains, women, aud the earth. 

48-51. Thus casting aside his sin on all the above things, Indra became 
again free from his sin, and, getting rid of his fever and uneasiness, 
abided by the time aud remained there invisible in the tubular stem ot 
the lotus. Doing that wonderful act, the Devas started from there and 
reaohed their own abodes. The daughter of Puloma, suffering from her 
brereavements from InJra, spoke then to Brihaspati with great sorrow : — 
" 0 Lord ! W hy is my husband still invisible to me, when he has 
performed the As'vamedha saorifice ? Kindly shew me the way how loin 
get a sight of him." 

52-62. Brihaspati said :—" 0 Devi I Worship the most Auspicious 
Bhagavati ; surely She will make your husband sinless and you will see 
him." The Devi Ambika, the Upholdress of the Universe, will desist the 
King Nahusa from doing the wrongful aot and it is She that will delude 
him by Her Maya and get his downfall from the Heavens. 0 King I 
When Brihaspati spoke thus, Devt got initiated by him in the 

. Devi Mantram, capable to seoure sucoess in any undertaking. Thus 
getting the Mantram from her Guru, She began to worship the Devt 
Bhuvane'svari duly with flowers, sacrificial victims and other ncessary 
artioles for worship. Thus Indrftni, with a view to see her hut band, 
performed the worship of the Devi ; she quitted all the artioles of enjoy, 
ment and luxury and assumed the garb of an asoetio ; thus some time passed 
avay, when the Devi was pleased and appeared before her on the bank of 
t> Swan, in Her peaceful form, ready to grant boons to Indr&ni, She 
looked, then, fiery like thousands of Moons ; Her lovely , beauty appeared 
in rays like thousands and thousands of fixed lightnings. The four Vedae 

1 personified began to praise Her in hymns from the four sides. Her Iwo hand* 
were adorned with a noose and a goad, and Her two other hands made 
signs to grant boons and to discard all fear. The Vaijayanti garland of clear 
crystal-like gems suspended from Her neok np to Her feet. Her faoe wa« 
adorned with smiles and signs a* if she would grant favours. She had 
three eyes and was the ocean of mercy and the Mother ot «U the Jtatf 
<rem»worra up toBrahmA. Her two .heavy breast* were filled with 



Book VI.] CHAPTER IX. 611 

mbounded ocean of neotar-like juioe of Peace and Mukti. Shi was the 
Joddess of innumerable worlds, the Goddess of all and the Highest, endow- 
d with all the knowledges and the Incarnate of the Undeoaying and 
immoveable Brahma. The Devi, then, began to address J§aohi, the wife 
if Indrs, in pleasant words and in voice deep like a rolling thunder. 

63-69. The Devi said : — O Darling to Indra ! Better now ask your 
lesired boon. I am much pleased with your worship. 0 Beautiful One ! 
[ have coma here to grant you boon. To see Me is not an easy task ; 
ly the collected merits, acquired in thousands and thousands of births one 
s able to See Me. Hearing the words of the Devi, Saohi Devi, the wife 
if Indra, fell prostrate before Her feet and began to speak to the Highest 
goddess, the Bhagavati, Who seemed graciously pleased :— " 0 Mother 1 
l now desire from Thee, that I may see my husband whom I attained after 
freat difficulty, that I be freed from the fear arising out of King Nahusa 
>nd I want that Indra be reinstated as Indr* aa he was before. The Devi 
aid : — " O Lady of the Devas ! Better go with this My messenger 
Duti) to M&nasarovara ; there is installed My fixed form, named 
^is'vakama. You will see your Indra staying there very sorrowful and 
iverwhelmed with terror. I will delude the King Nahusa within a very 
ihort period. O large-eyed One ! Be calm and quiet ; I will fulfil your 
lesires j soon I will delude that king and deprive him of the seat of Indra. 

* 70-71. Vy&sa said : — The wife of Indra accompanied the messenger 
>f the Devi and quickly reached the presence of her husband Indra. She 
was very pleased to see her long-wished for husband, in the state of 
iisguise. 

Here enus the Eight Chapter of the Sixth Book on the praising of the 
Bhagavati by the wife of Indra and on getting the sight of Indra in the 
tfahaptrr&nam, Sri Mad Devi Bhagavatam of 1,8000 verses by Maharsi 
Veda Vyftsa. 



CHAPTER IX. 



1-2. Vy&sa said : — Indra was, quite surprised to see in this state of 
solitude his dear wife Saohl, large-eyed and overwhelmed with much , 
sorrow and spoke thus : — " O Beloved ! I am remaining here alone in , 
this desolate place unnoticed by all the Jivas ; O Auspicious faced One ! 
How have ypn come to know this ! And how is it .ths* you bave oome 
here-l •.:,•*• 



512 



SrI mad dev! bhAgavatam. 



8-5. &aohi said ; — 0 Lord of the Devas ! I have been able to know 
this place where you are staying by the grace of Bhagavati'i Feet and 
I will get you back by Her grace. The Devag and Mania all united have 
installed the King Nahusa in your throne. That fellow says " 0 fair 
One 1 I am now made the King Indra ; therefore you worship me at 
your husband." And thus oppresses me always. 0 Destroyer of other's 
strength I That vicious one speaks to me thus ; I am weak ; What 
can I do to him ? 

6. Indra said : — u 0 Beautiful One ! I am now here waiting for the 
proper opportunity ; 0 auspicious One ! You should also make your 
mind oalm and remain there, and wait for the proper time." 

7-12. Vyasa said i- u 0 King I After Indra had spoken thus, SaohS 
Devi became sorrowful, drew a deep sigh and, trembling, said :— "O Portu. 
nate One ! How can I stay there ? That vicious man, puffed up with vanity 
and proud of his position will forcibly bring, me under hie control. The 
Devas and Munis say this to me out of his fear :— " 0 Beautiful One I 
The Lord of the Devas is now very muoh distressed with the arrows of the 
Cupid ; therefore go and worship him." 0 Tormentor of foes ! How can 
the Brahmin Brihaspati protect me, being himself powerless and under 
the oontrol of the Devas. O Lord I This is now my grave anxiety ; 
I am a weak woman, having none to protect me and therefore always 
under the guidance of a man. Fate is now against me ; how can I keep 
myself religious ? I am a chaste woman, devoted to my husband ; 
I have got no shelter there ; who will protect me when I fall into 
misery I 

13-21. Indra said :— " 0 Beautiful One 1 I will now tell you one 
means which, if you adopt, will no doubt preserve your character in times 
of crisis. Women cannot preserve their chastity when they are proteoted 
by others by thousand and one means ; for lust penetrates into their rest- 
less minds and carries them to impure ways. It is the good and pure charac- 
ter that preserves a woman from a vicious course ; therefore, " 0 Smiling 
One ! You adopt this good conduct and oharaeter and remain steady in 
your place. In case that deceitful wicked King Nahusa shows his vio- 
lence upon you, then take time and secretly cheat him, 0 Madalase I Go to 
tint when there will be no other body present and say :— " 0 Lord of 
the world t Please come to me on a conveyance carried by the Risis 
(great ascetics), I will then be very delighted and gladly yield niyaelf to 
you ; this is certainly my vow. 0 Beautiful One ! When yon will say 
thus, that King, blinded by passion, will engage the Munis for the oarrjers 
of bis conveyance. The ascetics, then, will be angry and curse him ; the 



Book Vt.J 



CHAPTER IX, 



Munis will certainly barn him by the fire of their wrath ; uud the Divihii 
Mother will uo doubt help you. He who remembers the lotus- feet of the Am- 
bika Devi never meets with any difficulties ; and if there arises any ditticul- ' 
ty, knpvv certiiuly that it is for his immeasurable benefit. Therefore wor- 
ship, with your whole heart, the Mother of the Universe, Who resides in thu 
jewelled island (Marii Dvipa) according to the words of the Uuru Brihaspati. 

22-2-j. Vyasa said : — " O King ! Hearing thus the Iudra's words, Sachi 
Devi said " Let it be so " and went to Nahusa, filled with confidence and 
inspiration to carry ou the future work. Nahufi was very glad to see Sachi 
Devi and spoke thus :— " O Sweet-speaking One ! Are you all right? I am 
now completely yours ; you have lulfilled my word; therefore I say truly that 
I am your servant. "0 Gentle-speaking One ! When you have come to me, 
know that I am very glad." O Smiling One ! Do not feel any shame before 
me. I am now your devotee ; worship me. 0 large eyed One I Speak out 
what is that dear thing that I can do for you ? Ilwill carry that out at once. 

26-27. Saehi said :—" O Lord Vasava 1 You have done all the 
works ; now I have got one elesiro to ask from you, kindly fulfil this and 
then I will be yours. O One full of auspioiousness ! Now fulfil my 
desire : I am speaking this'to you. 

28. Nahus* said ;— ** O Thou, having a face sweet like the Moon ! 
Speak out your desire ; I will carry it out. O Beautiful One with nice eye- 
brows 1 Even if that be unattainable, I will give that to you. 

J9-31. Sachi said :— " O King of Kings 1 I cannot trust you ; Swear 
on oath that you will fulfill my desire. O King ! A truthful King is 
very rare on this earth ; I will speik out my desiro when I will be con- 
vinced tha' you are bound by truth. O King ! When you will fulfil my 
desire, I will always remain under your control ; this I speak truly to you. 

32 Nahusi said:— "0 Beautiful Ono ! On all tlw sacrifices aud gifts 
that I'have ever made, I swear, on all my merit., that I will certainly carry 
out your word. 

33-37. Sachi said :~Indra has got for Ins veh.clos the horse 
Uchohais'rava, the Airavata elephant and the chariot ; Va.udeva has got h,s 
vehicle Garuda; Yama has got his buffalo ; Ankara his Bull ; Brahma 
his Swan j Kartika has got his peacock and Ganes'a has got h.s mouse 
But now, O Lord of the Devas 1 I want to see your vehicle, never w.tnessed 
before : I want to see the Munis and the great ascetics observing vow, 
to be your vehicle ; this ia not Visnu',, Eudra's nor of the , Devas, and 
RWasae. O King ! Let the Munis carry your conveyance th.s » my ever 
burning desire. O King of thie earth ! 1 know you the h.ghest of all the 
Devas ; let your glory and eplendour increase ever and ever , tb.s >. 

the interne d«irt feigning in my heart. 

" 85 



51i &ftt MAD DEVt BhAgAVATAM. 

38-56. Vyftsa said :-«0 King ! Hearing daohi's words, Nafaafa, 
weak in intellect, laughed and beguiled by the Maya of bhagavatt began 
to praise her and said at once :-"0 Beautiful One ! Truly you hare made 
a nice suggestion of my vehiole. 0 One having luxuriant hairs ! I will soon 
carry out your words. 0 Sweet-smiling One I Whoever is effeminate 
and of weak virility, he is never able to engage the Munis as his carriers; 
no doubt, my uubounded ktrength will be rendered manifest when I oome 
to you on a vehicle carried by the Munis. What wonder is there that 
the seven Risis (the seven stars of the constellation Great Bear) and all 
the Devarsis would carry me, knowing me as the most capable and supe- 
riorinall the three worlds by virtue of my sheer asceticism? Vyasa 
8aid.-"0 King I The King Nabusa became very pleased and dismissed 
Saohi Devi. He, then, with a heart flamed with passion, called the Munis 
and said; -"0 Munis ! I am nowbeoome Indraand endowe d with all 
powers thereof ; therefore you all do my work without being at all sur- 
prised. 1 have got the seat of Tndra but Indrani is not coming to me. 
I called her to my presence and when I informed her of my desire, She 
had spoken to me with affection the following words:— "0 Indra of the 
Devas I O Giver of one's honour ! Better coure to me on a vehiole carried 
by the Munis a.nd do thus the one thing for me that I like." 0 Ma- 
barsis ! To carry out this task is, indeed, difficult for me ; therefore do you 
all unite and, out of mercy, do this for me in all its completeness. My heart 
is being always burnt, as I am very much attached to the wife of Indra ; 
so I take refuge unto you to do this wonderful work for me. Though 
this request was ^ery indecent and greatly humiliating yel the Munis 
agreed to it, out of pity, and also impelled, as it were, by the great Pate. 
When the Great Seers, the Munis consented to this proposal, the King, 
whose heart was very much attached to the daughter of Puloma, became very 
glad and getting on the beautiful vehicle carried by the Munis, told them, 
move on quickly (Sarpa, Sarpa). Then the King Nahusa, getting very 
• nuich impassioned, touched with his feet the heads of the Munis, and, being 
as it were smitten by the arrows of enpid, began to whip frequrntly the 
Jliii Agastya, the best of the ascetics, who devoured the Rfiksasa Vatfpi, 
who was the husband of Lopauiudra and who drank out the ocean, saying 
m>ve on. move, on (S llp », Sarpa -mother meaning of which is Snake). 
The Muni, then, bee »me very angry, on being thus whipped, and cursed 
"him eaying:-"0 Wicked One ! As you are whipping me, Baying Sarpa, 
Sarpa, so go and remain in the deose forest as a huge snake. When 
many years will elapse and when you will crawl on your own 
limb and suffer intense troubles, after that you will 'again oome 
to heaven. You will be free from the curse when y*»u will Bee the ling 
Yudhiffhira and hear from him the answers to several question*. 



Book VI.] 



CHAPTER X. 



515 



67-67. Vyasa said:— "O King ! Thus cursed, the King Nahusa began 
to chant hymns to that best of the Munis, and, while praising, fell from 
the Heavens and instantly turned into a snake. Brihaspati, then, quickly 
vent to the Man.isarovara Lake and informed Indra everything in detail. 
Indra became very glad on hearing in detail of the downfall of the King 
Nahusvfrom Heaven and remained there gladly. When the Devas anl 
Munis saw this downfall into the earih of Nahusa, they all vent to the 
Lake Manasarovara where Indra was staying. They then all encouraged 
Indra and honoured him by bringing him back to the lloavens. All the 
Devas and Rifis installed Indra on tho throne and then performed the 
inauguration ceremony of the all auspicious Devi. On getting back his 
own throne, Indra, too, began to sport in the beautiful Nandana Garden 
with his dear consort fSacbi, in the home of the Deva*. Vy&sa said: — 
"0 King ! Indra had to suffer such severe hardships on account of his 
slaying the Maharsi Vis'varupa, the Lord of the Asuras. Subsequently 
through the grace of the Devi, he got back his own seat. O King ! Thus 1 
have narrited before yo i to my bast, this excellent story of the killing of 
Vritrasura aud thus have answered your question. O Ornament of the Kuru 
family ! The fruits will be exactly according to the Karma done. The effects 
of. the Kirma d me must be borne whether they be auspicious or inaus- 
picious. (So Indra had to suffer for his K »rm i, the killing of a Brahmana ) 
Here ends the Ninth Chapter of the Sixth Book on Indra's gottiug 
the fruits of his killing a Brahmana and on the downfall of the King 
Nahusa from the Heavens in the Mahapurftnam Sri Mad Devi Bhlga- 
vatam of 1 8,000 veues by Maharsi Veda VyAsa. 

CHAPTER X. 

1-5. Janamejaya said —"0 BrAhmana ! You have described in 
detail the wonderful character of Indra, his displacement from his Heavens, 
and his suffering many hardships and at the same time, you have described 
very widely the greatness of the Highest Goddesj of the world. But oue 
doubt has arisen in my mind that Indra was very powerful and when he 
got the lordship over the Devas, which means in other words that no 
trouble would pain him, how was it that he had to feel pain and agony ? 
He got the lordship of the Devas and his highest position by performing 
one hundred Howe Sacrifices; how was it, then, that he was again displaced 
from th it position ? 0 Ocean of mercy 1 Kindly explain to me the causes 
of all these. Tou know everything ; you are the best of the Munis and 
the maker of the Puran« ; I a n your devoted disciple ; therefore nothing 
there oatt lBe that cannot be mentioned to me. So. O highly fortunate One 
Kindly remove my doubts. Suta said-.-Thus asked by Janamejaya, Vyftsa 
jthe son ©f Satyavaii gfctfly .poke, ta due order; the following word.:- 



516 



Set MAD DEVt BHAGAVATAM. 



r 



7-29. Vyasa said:— "0 King ! Hear, thou the c»uses that are cer- 
tainly very wonderful. The seers say that Karma is of three kind*: — 
SaSchita {accumulated), VartamSna (present) and Ptarabdha (commenced). 
Each of these is again subdivided into three, S&ttvik, Rajasik, and 
Tamasik. 1 The accumulated effects of Karmas done in many past lives is 
called SancHla, 0 King ! The effects of this Sanchita Kartna, be it 
auspioious or inauspicious, be it for a long or for a short time, must 
have to be enjoyed by the beings, whether they be good or bad. 
This SaSchita Karma done by the embodied beings in several previous 
baths, can never be totally exhausted even in hundred Koti Kalpas 
without their being enjoyed. The Karma that is being done by a Jiva 
and that has not as yot been completed, that is called Vartimana Karma. 
The Jivas do this Yartamana Karma, auspicious or inauspicious, in their 
present embodiments. At the time of birth, a part of the Saiichita Karmir, 
the soul takes up for fructification. .This part of SaSchita Kmna is 
nailed Prftrabdha Karma. This exhausts only when its effects have b.ien 
fully borne out by the embodied soul. Th« beings cannot but bear die 
effects of this Priirabdha Karma, 0 King I Know this for certain that 
the effects of merits or demerits done previously must be borne by any- 
body, be he a Deva, or a man, or an Asura, or a Yaksa or a Gandharba. Tht 
acts done previously go to form the new births of all beings. When the 
Karma gets exhausted, then no more birth takes place. Tnere is no 
doubt in this. Brahma, Vienu, Rudra, Indra and the other Devas, the 
Danavas, Yaksas, Gandharbas, all are under the control of this Karma. 
0 King ! Were it not so, how could they get bodies that are the causes 
of the enjoyments of pains and pleasures of all the beings. Therefore. 
0 King I Out of the Safiohita Karmas done in many previous births, 
some Karmas get ripe in due time and they manifest themselves ; those 
manifested Saiiobita Karmas are called Pr&rabdha Karmas (those that 
are being enjoyed by an individual in the present birth). Impelled by 
this Prarabdha Ktrma, the Devas and the human beings, all do meritori- 
ous acts as well as sinful acts. Thus Indra out of his past meritorious acts 
attained his Indraship, and, out of his past sinful acts, committed the 
sin BrahmahattyA and so he was dislodged from his Indraship. What doubt 
can exist here ? 0 King ! So Njra and Nflrayarta, the sons of Dharma, had 
to take births out of their previous Karmas ; again Arjuna and Krijna 
were born out of their Karmic effects as part incarnations of this Jtfara. and 
Narayana. The Munis describe this Karma as the basis of the Pnranas, 
Know that be is born of a Deva who is very wealthy and prosperous ; he who 
is not born of the part of a Muni, never writes aay spiritual treatise , on 
Jftaoa .or Knowledge ; he who is not born of Rudra, never worships , Rudr* ; 
who ia not born of a Deva never distributes rice in charity ; he who » Bottom 



BOOK VI.] • CHAPTER X. 51? 

of 6ri Visnu, never becomes the king and lord of the earth. 0 King \ 
The embodied bouIb derive their bodies certainly fvora Indra, Agni, 
Yama, Visuu, and Kuvera. Indra presides over lordship, Agni presides 
over energy, Yama presides over anger, and Visnu presides over strength. 
He who is powerful, fortunate, enjoying many enjoyments, learned, 
charitable, is said to be born of a Dev&ms'a. O Lord of the earth! 
Similarly the Pandavas and Vasudeva who was as glorious as 
Narayana were born of DevAms'as. 0 King ! Know this as quite 
certain that the bodies of the Jivas are the receptacles of pains and 
pleasures ; and the embodied souls (Jivas) experience alternately pleasure 
and pain. No Jiva is independent ; he is always under the Great Fate. 
He experiences birth, death, pleasure and pain, not out of his self will, 
but compelled and guided, as it were, by the unseen Pate. 

30-41. O King ! How very strong is that Fate can easily be judged by 
the following. The Pandavas were born in forest ; then they went to 
their own homes. The-y performed tho Great It&jasuya Saorifioe by virtue 
of their own strength. After this they had to Buffer their exiles in forest 
a much greater and more terrible hardship indeed I Next Arjuna pe r- 
formed a very hard asceticism when the Devas, not self-controlled, becamo 
pleased and granted him an auspicious boou. Still he could not 
extricate himself from the hands of the terrible hardship ; nowhere 
could be found, the fruits of the merits acquired in the past 
when he was afterwards .remaining in' exile in his human body 
in the forest ! The severe tapasyl that he did in the Vadarika| : 
ram a in bis past incarnation as Nara, the son of Dharma, did not bear 
any fruit in his Arjuna birth. Mysterious and inexplicable are the 
ways and means of Karma with which the bodies of the several beings 
are concerned. How could men gat an idea of it when the Devas them- 
selves are at a loss to solve it. Hhagavfm Vasudeva had to take his 
birth in the prison, a* very critioal and dangerous place ; he was then 
carried by Vasudeva to the milkman Nanda's abode at Gokula ; be 
remained there eleven years and thence came back to AlathurA where 
he killed by force Kamsa,. the son of CTgrasena. Then ho released his 
sorrowful Father and mother from the bonds of prison and made Ugra- 
»ena, the King of Mathura. Afterwards he went to Dvarka city, out 
of the fear of Kala Yavena, the King of the Mlechohas ; thus Sri 
Janftrdana Krifna performed many great and heroic deeds, being impelled 
by Fate. Then he left his mortal coil at Prabhasa, a place of pilgrim- 
age, along 5 with his relatives and acquaintances and then ascended to his 
Vaikunthi abode.- All the Yadavas, sons, grandsons, friends, brothers, 
sisters aifd ladies of the houses all died under the curse of a Brahmin. 
O Eui'l Ihftve thus described to you the inexplioable ways of Karma. 



518 4Rf MAD DEVt BUiOAVATAU. 

VYhat more shall I say than the taofc that Vasudeva was killed by the arrowt 
of a hunter! 

Here ends the Tenth Chapter of the' Sixth Book un the phase of 
Karma in the Mahapuranara 6r2 Mad Devi Bhftgavatam of 18,000 verses 
by Maharsi Veda Vyftsa, 



CHAPTER XI. 



MO. Janaraejaya said :-" 0 King of the Brahmanas ! You snid that 
Rama and Krisna took their incarnations to relieve the burden of earth. 
One great doubt arises in ray mind on this point. At the end of the 
Dvapara Yuga, the Earth, burdened and oppressed vo.y much, assumed, 
in anguish, the form of a oow and took refuge under Brahma. Brahma 
then, went with the Eirth to Visou, the Lord of Laksui, and thus prayed 
"0 Bibhu 1 Let You, with all the other gods, incarnate sion on earth at 
the house of Vasudeva to relieve the Earth of Her load, as well as to 
protect the righteous." When Brahma thus prayed, the Bhagavan 
V.snu .ncarnated as the son of Devakt, along with Balarftm* to lessen 
the burden of the Eirth. And, in fact, he relieve!, to a certain extent, 
the Earth by killing many vicious persons and many wicked and irreli. 
g.ous Kings. But, along with that, Bbiama, Drona, Virata, Drupada, 
Somadatta, and Karna, the son of the Sun were killed. Bat, See ! that 
those who plundered afterwards His riches, and stole away the wives of 
Han, those orores of Abhtras, &kas, Mlechchas, and Nis&das and other 
vmious people remained alive; and how could it, then, be said that the 
Earth was reheved when Krisna did not kill those people ! 0 
Fortunate One When I see all the people in this Kali Yuga addicted 
to sinful acts, th.s great doubt is not going out of my mind (how the 
Earth had been relieved of Her load.) 

1M4. Vyasa said 0 King ! As the Yuga changes, so ft, 
people changes „ course of time. Nothing can .alter its con r,e, 
for *h,s I8 caused by the Yuga Dharm. (the Dharma peeujmr to 
Mb Yuga). Therefore ,f all the subject, that are considered wick* 
md vtcious according to the law of the Yu»a Dharma. th« thfa' 
creation would be destroyed ; hence Kri,na U f nl? Z 
vm,o«.iK.attrfyas that were really the burden of Earth. 0 KinTl 
The pereon. that are devoted to religion tak* their births in tbsZ 

* T«W Yuga ; those that like DWm. (religion,/*^ <3JTj£ 



Book VI] CHAPTER XL 51ft 

Kama (desirts), they are born in the Dvapara Yuga, and those that dote 
on wealth and lust, they are seen in the Kali Yuga. 0 King ! Know 
this as certain that these characteristics, peculiar to each Yuga, never 
vary ; and know this too, that Time, the Lord of Dharma and Adharma, 
ia always present. 

15-18. The KiDg said:—"© Intelligent One I Where are those 
pious persons now that were born as high-aouled religious persons in the 
Satya Yuga ; where are those Munis now who were devoted to charity in 
the Tretft or Dvapara Yuga ? Again where will go these shameless and 
merciless persons, thab are being seen now in this Kali Yuga, these 
vicious creatures that revile their own Gurus ? 0 Highly Intelligent 
One 1 I am very eager to know how these religious matters are brought 
to a decision and settlement ; kindly describe to me in detail all these 
secret truths. 

19-30. Vyasa said : — O King I Persons, born in the Satya Yuga, 
that perform acts of merit, go to the Deva Loka. O King ! The 
Brahmins, Kfattriyas, Vais'yas and Sudras, if they remain in their 
own spheres and if they be devoted to religious aots, go to their respective 
spheres, earned by their meritorious deeds. By virtue of truth, mercy, 
charity, going to one's own wives, not injuring animals, and having no 
jealousy and shewing mercy equally towards all, by practising these 
universal forms of religion, even the lowest castes e. g., washermen and 
others all go to the Paradise. So in the Treta and Dvapara Yuga's men 
go to Heaven by virtue of their merits, earned in practising their own 
Dharmas ; but in this Kali Yuga persons addicted to vicious aots go to 
terrible hells and remaiu there till the end of the Kali Yuga when they 
will be again born in this earth. O King I When the Satya Yuga begins 
and the Kali Yuga ends, at this junction time, the virtuous high- 
souled persons descend from Heaven and are born on this earth ; and when 
the Kali begins and the Dvapara ends, the vicious souls come on the 
earth again from their hells. O.King I Know this as the course of Time ; it 
never becomes otherwise. See, then, that the Kali Yuga tends to do 
vicious things and the people, therefore, become vicious. At timus, the 
birth of beings takes place otherwise than the laws of Yugas, out of the 
strange combinations of Fate (£. e., good persons are seen in the Kali and 
vicious persons aw seen in the Satya). For this reason those that do 
meritorious acts in the Kali Yuga are born as men in the Dvapara ; so the 
Dvipara good persons take their births as men in the Treta; and the 
Tretft goocfcpersons are born as men in the Satya Yuga. Again those who are 
viciom in the Satya Yuga become persons of the Kali Yoga.. The Jivas suffer 
miseries on account of their own bad Karmas; they again suffer more miseries 



520 



Silt MAD DEVt BHAGAVATAM. 



by doing over and over again those bad Karinas by virtue of the Yuga 
Dharma. f ■ 

31. Janauiejaya said:— "0 Bhagavani Describe particularly the 
details of the Yuga Dharma. I am now very desirous to bear wbiou 
Dharma is for which Yuga ? 

32-54. Vyusa said :— " 0 King ! I will now shew to you by example 
the influence of the religion peculiar to each Yuga ; hear it attentively. 
0 King ! The hearts evou of stints are quite disturbed by the Yuga 
Dharma. See ! Your father was a religious and high-souled monarch ; 
still the wicked Kali defiled his mind and prompted him to do an act 
very insulting, to a Brahmana. Otherwise why Would he, being a renowned 
prince amongst the Ksattriyas and a descendant of Yay&ti, thus go and 
encircle a snake rouud the throat of an ascetic Brahmin? Therefore, 0 
King ! All actions are being influenced by the Yuga Dharma. The Pundits, 
also recogoise this. If you try your best to perform any religious act, even 
then the "Yuga Dharma would prevail, yet you would be able to perform 
to a certain extent, a part of your intention. 0 King ! In the Satya Yuga, 
the Brahmins were versed in the Vedas, always devoted to worship the 
Highest Foroe, with an ardent desire to see the Davi; they were devoted to 
Gayatri with Pranava, devoted to the meditation of Gayatri, always reciting 
silently Gayatri, and the Mayavija Mautram, the chief mautram. In every 
village, the Brahmins were very eager to erect temples of the Devi Maha 
Maya Ambika and were truthful, merciful and pure and devoted to their 
own respective works. Tha Kfattriyas, skilled in the science of the high- 
est knowledge, were ever engaged in doing things ordained by the Vedas 
and were always intent in protecting well their subjects'. The Vais'yas 
did their cultivation and trade and the S'udras always served the other 
three castes. Thus, in the Satya Y uga, all the Varrias (oistes) were de- 
voted to the worship of the Devi Ambika, the Highest S'akti ; but in the 
Treta Yuga, the observance of the religion declined a little and in the 
Dvapara, it deolined very much. 0 Ornament of Indra ! Those who ^ 
were Raksasas before, they become the Brahmins of the Kali Yuga ; 
they are the flowers of atheists, deceptors of men, untruthful, without any 
Vodas, devoid of the Vedic practices, arrogant, cunning, egoistic, and oap- 
able only to serve the Sudras. Some of them try to find fault with the 
Sanatan Dharma and are the promulgators of various other creeds, wioked, 
fallen from their religion and given to much talking. 0 King I As Kali 
gets stronger, so the true religion declines and ultimately dies ; and, in 
that proportion, the Ksittriyas, Vais'yas and Sudras are also devoid of 
their religion, When Kali will be in full swing, the Keattriyas, Vaie'yas 
and Madras would all be untruthful, vicious; the Brahmins will act 
like Sfldras and will aoaept other's gifts. 0 King t The women in the 



Boo* VI.] 



CHAfTEB XI. 



521 



K*H Yuga would be very passionate, avaricious and ignorant. They 
would be very powerful and insole nV' wilful, vicious and untruthful ami 
so would be a source of pain to the society. They would think them- 
selves vainly religious and learned and would be always ready to impart 
religious instructions and deceive their own husbands and be exceedingly 
vicious. O King ! Our minds are purified by the food that we take ; 
when our minds are pure, the Light of Dharma shines clearly. The cus- 
toms and practices of Varna and As'rama Dharmas get intermixed with 
each other and so arises the fault of Dharma Samkara (»'. e., mixture of 
tbe several parts of religion with each other). When the Dharma Sam kara 
creeps in, the Varna Sankara is seen (i. e., purity in blood and other matters 
of birth are lost). Thus, in the Kali Yuga, all the Dharmas will gradually 
die out and ultimately nothing will be heard about one's own religion. 
0 King I In this Yuga even the religious high-souled persons will be 
found to do irreligious acts ! The nature of Kali is so; nobody will be 
able to quit it. O King 1 Thus, in this age, men naturally commit 
vicious things ; with ordinary means, therefore, no one becomes able to 
extricate from tbe worst vicious habits. 

55-56. Jauamejaya said: — "O Bhagavan ! You know all and„you 
are versed in all the S'astras ; what will be the fate of so many persons in 
this Kali Yuga ? If there be any path, kindly describe it to me. 

57-65. Vyftsa said: — "0 King ! There is only one path and none other 
which can save a man from the sin of this Kali ; and that is this .—The 
Jtvas must meditate on the lotus-feet of the Highest Devi for tbe purifi- 
cation of all their faults and sins. 0 King ! There is so much strength 
in Her Sin-destroying Name, that the amount ofsiu iu this world falls 
much less in proportion to that. Where, then, is the cause of fear ? Her 
Name, uttered at random, even in an uuconscious statu, bestows so much 
unspeakable results that even Hari, Hara and others have not the capa- 
city to know that. O King ! The mere remembrance of the name of 
Sri Devi is an atonement for a multitude of sins ; then. it behoves that 
every man, afraid of the Kali Yuga, residing in a place of pilgrimage, ought 
to remember incessantly the Name of the Highest Deity. lSvon if anybody 
cuts, pierces, and kills all the beings in this whole world, he wo'ut be 
touched with the sins, if he bows down, with devotion, before the Devi. O 
King ! I have narrated to you all the secret truths of all the Sastras. 
Consider all these fully and always worship the lotus-feet of the Devi. All 
men are reciting silently the Japam called the Ajapa Gayatri ; still tboy 
do not know the glory of it ; sueh is the powerful influence of MAyA, All 
toe Brahmajoaaare reciting in the depth of their hearts the Gayatri Man- 
team, yet tfyy de not; know the glory of it (otherwise they would have 



522 dfil MAD DEVt BhAgaVATAM. ' 

"been liberated) ; sueb is the great; influence of Maya. 0 King t -1 bare 
described to you all that you asked me about the Yuga Dharmas ; what 

more do you want to hear ? 

Mere ends the Eleventh Chapter of the Sixth Book on the ascertainment 
of Dharma in the Maha Puranam, Sri Mad Devi Bhagavatam, of 18,000 
verses by Maharsi Veda Vyasa, 

CHAPTER XII. 



1-2. The King said.— "0 Best of Munisl Tell me the names of the 
holy places of pilgrimage on the surface of this earth, the holy Ksetras 
and the holy rivers ; what are the fruits acquired in bathing there and in 
making charitable gifts as well ; also wha"t are the rules how the journeys 
and acts there are to be conducted ? 

3-34. Vyasa said:— Hear ; I am describing to you various Tirtbas 
or places of pilgrimage as well as those that are highly extolled as the 
best places favourite to the Devi. Amongst the rivers the following are 
reckoned as chief and holy:— The Ganges, Jumna, Sarasvatl, Nermadda, 
Gandakf, Sindhu, Gomati, Tamasa, Cavery, Chandrahaga, Vetravati, 
Cbarmanvatt, Saraju, Tapi, and Savramati. Besides these, there are 
hundreds of rivers on the surface of this earth ; of them, those that fall 
into the ocean, they are holier and those that have not reached the ocean, 
are less holy. Of those rivers that fall into the ocean, those that always 
flow with great current, they are comparitively Lolier ; but in the two 
months S'ntvan aud Bhadra (15th July— 15th September) all the rivers 
are considered as if they are during their menstruation periods ; at this 
time also some rivers carry water of the rains just sufficient to supply the 
villagers with water. 0 King 1 The following are the famous places ol 
pilgrimages calculated to bestow merits:— Puekara, Kurufesettra, tht 
holy Dharmaranya, Piavfisa, Prayaga, Naimisaranya, and Arbudffranya, 
0 King ! Of the mountains, the following are considered as sacred:— 
SrSs'aila, Sumeru, Gandharaadana ; of the lakes, the following are' very 
holy and very famous:— MAnasarovara. Vindusarovara. and Aksoda; thesj 
•re the r ohief lakes. To those Munis that meditate on their Atmtn', til 
the hermitages are sacred ; stilt the hermitage of Badri is always consi- 
dered tery sacred and the mott celebrated ; here Nara U*J Natftytja; the 
two famous Munis, practised their aseetioism. The Vamanas'ninra and 
S'aUyup'Vrama are also well known ; tfaufc every hermitig* « tiatotd 
•fter; H»« Muni that practised asceticism there; Thus innnmeraW boty 
piftoee on the eurfwe of the earth »re. mentioned \>1 toe Stuni* W'W*ft*S 



-Book VI.] : CHAPTER XII. 529 

to sanctrfr th« be*rt# of the parsons, At all these holy places, the 
Devt it worshipped in special sites consecrated to Her. All the sins are 
destroyed by tbmr mere sight. The dovotees of the Devi stay there, with 
rules obeyed. 1 will mention afterwards some of these places in the course 
of my narrations. O Best of kings 1 Goiug to these holy places, charity, 
vow, sacrifices, asceticism and good acts all depend on one another. The 
holy places of pilgrimages, asceticism, and observance of vows depend on the 
purity of the articles (Drav/a S'uddhi), on the purity and one pointedness 
of actions (Kriyft S'uddhi) and on the purity of the mind and heart (Chitta 
S'uddhi). Some m ty attain, at times, the Dravya S'uddhi and KriyD, 
S'uddhi ; but every one finds it very difficult and, indeed, rarely get the 
Chitta Suddhi. O King ! This mind always tries to seek shelter with 
various objects and is, therefore, always restless. How, then, can the purity 
of mind be offected, with ease, when it is occupied with all sorts of thoughts 
on various objects. Cupidity, anger, greod, pride, and egoism, theso bring 
ab>ut all sorts of obstacles in the holy places of pilgrimages, in practising 
tapa«ya and in observing vo.vs. 0 King ! Non-injury, truthfulness, 
non-stealing, chastity and purity, controlling of senses, and observing 
one's own religion, all these bring about the fruits of tho labour in visiting 
alltirthas. Tuey bestow fruits that can be obtained by .visiting all the 
trithas. During one's pilgrim »ge, one forsakes one's Nitya Karma (daily 
duties) and one has to CJrae in contact with various persons. Hence one's 
journey becomes fruitless ; rather it becomes a source of sin. The 
waters of the sacred places can only wash the outside dirts and the impart- 
tie. of the physical bodies; thay can never wash the impurities of their 
inner minds. Were it the fact that the waters of the tirthas could purify 
ib«i r minds, why was it, then, that the Munis, residing on the banks of 
the Ganges, and devoted to God, ever indulged themselves with feeling, 
of jealousy »nd enmity against each other. The humble Mums l.ke 
Va,'i 9l ha, and the Rifis like Vis'vamitra were always entangled in love 
and hatred .and they were ever impatient with anger Therefore 
is evident, tbat th. internal purification, ^ >"ficatmn of hear^ 
the bathing in the GlUn Gang* flowing w, h,n, no doubt remove^ 
nxor, tha dfrt than the Ganges and other places of J, 

King! ^b,*^ of 
impurty of mind i. washed away oj d of the Divine 

F^oneopme. * intimate contact f^^Zs^es, 
pledge. .O.King. ^J*"™^?^ the son of 
ftyw gi^.none oar, i purify: the heart. ^ of 

BTahmMhoosb v«*d in ^■J^'fj^Z 0 «her infirmity. 

th, flange., ™™i«**™ it0l fr\^: "L the great battle 
Datof^rtmity ofVfa'vamit».nd V.s'.^ha. arose 



524- j$Rt MAD DEVt imAaAVATAM. 

named Adi Baka, astonishnig even to the Oods. In this, the asoefeio Yis'va. 

mitra was cursed by Vis'istha, on account of some onrse in connection ' 
with the king Haris'chandra and had to take his birth as a crane (Baka). 
The Risi Va'sistha was cifrsed also by Vis'vftmitra and was bors as a bird 
named Sarari. Thus the two powerful Risis were born as Adi Baka and 
lived on the banks of the Manasarovara and they fought for full ten tbon* 
•and years (ajuta) terribly, out of anger, with their nails and beaks like 
two maddened lions. 

35-36. The King asked :— " 0 Muni 1 Why were the two Maharsis, 
the two great ascetics andjdevoted to religion, involved in enmity with 
each other ? Both of them were intelligent ; how was it that they knowing 
the ant of cursing to he a source of pain to men, cursed each ot her 
so painfully ? 

37-48. VyjUa said :— -"O King ! Informer times, there was born 
in the solar dynasty a king Haris'chandra, the son of Tris'anku ; he was 
the best of the kings and reigned before Rilmchandra. That King h.-.rt 
no issue and therefore promised to Varuna ''0 Lord of water and ocean ! 
If I get a son born to me, 1 will perform a sacrifice, called Naramedba, 
where I will sacrifice my eon for your propitiation. Varuna was 
very pleased with the king when be made such a vow ; and the exqui- 
sitely beautiful queen held the foetus in the womb. Seeing his w ife in 
the family way, the king was very pleased and performed all the pur- 
fioatory ceremonies pertaining to- the fsetus in the womb. 0 King ! 
When the queen was delivered of a son endowed with all auspicious signs, 
the king Haris'chandra was very glad and peifoimed duly all the 
JAca Karma (natal) ceremonies and distributed as charity big sums of 
gold and many cows giving good quantities of milk. When the 
festivities on the birth of the child were celebrated in the palace on a 
grand scale, Varuna, the Lord of Waters, assuming the form of a Brahmin, 
came up there. The King, too, honoured him duly with seat and wor- 
shipped him regularlygand asked him about his purpose, when Varuna 
spoke to him :— "0 King 1 I am Varuna, the Lord of Waters ; you 
promised before that you would perform Naramedha sacrifice wfiere you 
would sacrifice your son ;'now do those things and keep your words true. 
The King became very much confused and was very much pained at 
heart, He then checked bis mental feelings of pain and spoke to the 
Deva Varuna, with folded hands';— "0 Lord I I will do the sawifiee 
duly and fulfil the promise that I made before yon "and keep my word. 
But, 0 Best of the Devas ! My legal wife will be pure from her SntikA- 
Saoehak after «ne month, when I will perform the Naraasajb* taori* 



.Book VI.] CHAPTER XII. 525 

49-53.- Vy&aa said ,:— "O King! Heariug thus the words of thn 
king Haria&ihandra, Varuna returned to his own abode ; the King also 
bejame glad 1 , bat he was somewhat anxious for fear of the destruction 
of the ohild. When one month was complete, the sweet-speaking 
Varuna, the holder of the noose, assuming the form of a very pure Brah- 
min, again came there to the palace of the king to examine him. The 
King worshipped him duly and gave him the seat to sit and spoke, with 
humility, the following reasonable words : — "O Lord ! My son is not 
yet purified ; how can he be tied to the sacrificial post for being immo- 
lated ? Therefore I will perform that sacrifice when the boy becomos 
cleansed after a purificatory rite and becomes a Ksittriya. 0 Deva ! 
If yon know me as your humble servant, have mercy on me ; I will 
then consider myself as blessed. See ! The children, not passed through 

purificatory rites, are not entitled to any act ; therefore wait for some 

time longer. 

54-56. Varuna said :— "O King I You are deceiving me and putting 
off the time longer and longer ; I now see that you were issueless before 
and now that you have got a son, you are bound up iu an indissoluble tie 
of affection for a son. Whatever it be, I now go back to my home 
at your pitiful request ; I will wait for some time longer and I will 
come again. 0 child 1 Let you then be true to your words ; if it be 
otherwise, I will surely curse you and thus give vent to my angry 
feelings. 

57. The King said : — 0 Lord of the Waters ! After the completion 
of the Sam&vartan ceremony (a pupil's return home after finishing his 
holy study). I will duly sacrifice my son at the great Naramedha sacri- 
See ; there ie no doubt. 

58-71. Vyasa naid :— Varuna was very pleased at the King's words 
and quiokly went back saying "Let it be so. " The king also became 
oomforted. On the one hand, the king Haris'chandra's son became 
widely known by the name of Rohita ; and as he g*t older, he became gra- 
dually versed in all the sciences and became very clever and intell.gent. 
That boy then came to know by degrees the cause of the sacrifice in 
full detail ; and knowing that his death is quite certain, became very 
afraid and quickly fled away from the King and went and stayed 
incavet of mountain., with a fearful heart. Then, when the proper 
time name, Varuna earn* up there to the royal palace, desirous to have the 
sacrifice and spoke to the King thus : -«0 King I Now the prescribed 
time has come : therefore perform the sacrifice that you have resolved 
tooeSra^^heKingwas very much pained *J» 
with* rery sad apj>e.ranc* : -«0 Best of the Devas I What can I do now 



526 M MAD DBVf BHAgAVATAM. 



My son has fled away out of the fear of bis life; i do not know oil 
whereabouts. Varuna became very angry at these words arid darted : 
him thus : —"0 Liar ! Yon are an hypocrite pundit ; therefore you deoei Ved 
me frequently. Let therefore the disease dropsy come and attack year' 
body." Varuna, the Holder of the noose, cursing thus, went bask to 
his own abode. The King was attacked with that disease, remained in 
his own residence, afflicted with cares and anxieties. Rohita, the son 
of the king Haris'chandra, heard about the severe illness of bis father 
when he was very much tormented with that disease, as the curse of 
Varuna. One day a traveller told him: — "O son of the King ! Your 
father is Very ill with dropsy, due to the curae, and is very sorry. Cer- 
tainly your brain has turned wrong ; vain is your doming In this World j 
you have passed your life to no purpose, for you are staying still in thie 
mountain cave, abandoning your sorrowful father. Certainly you are 
a bad disobedient son ; whit use is there in your keeping up this bo ly ? 
What purpoie will be served by your birth ? When you have got this 
body, you have abandoned that father and aw staying in this solitary 
cave. Know this as ortuin that to sacrifice one's life is the' duty of a 
good and obedient son ; therefore what more shall I say now than thie 
that your father the king Haris'chandra ailing from a severe illness is 
very sorry for you and is always weeping. 

72-74. VyiUa said:— ' 0 KiDg !— Hearing from the passerby these 
good^words, the prince Hohita wanted to go to his sorrowful father 
attacked with disease when Indra assuming a Brahmin form came up 
to him and began to speak to him when he was alone like one who was 
filled with mercy. 0 Son of a King I You are a fool ; are you not 
positively acquainted with the f*ot that your father is in trouble ; why 
then do you intend in vain to go there ? 

Here ends the Twelfth Chapter on the cause of the war between Idt 
and Baka in the Sixth Book of the Mahapuranam of Stt Mad Devi 
_ Bhagavatam of 18,000*erses by Maharii Veda Vyftsa. 



CHAPTER XIII. 



1-6. Indra said :— " 0 Prince MJfce King Haris'oaao.ira promised- 
before to Varuna that be would celebrate for hi* propitiation the great 
Naramedha sacrifice when he would offer bis own son- at a viotira to be 
immolated. 0 Prince I You are very intelligent ; can't you grasp this idea 
that your father has become merciless doe to bis •ufferiag Id tide UImw 
and no sooner you go there than be will make you the victim and tie yon 



BOOK VI] 



CHAPTER XIII. 



52t 



to the sacrificial post when you will be slaughtered. The indomitable 
Indra thus prohibiting the son, he began to stay there deluded by the 
Maya of- the groat Maha Maya. O King! Thus whenever the priuoe 
heard of his father's severe illness, he wanted to goto his father, Indra 
repeatedly used to go to him and prevent him from doing so. On the 
other hand, the King Harischandra became very much afflicted, and, seeing 
his family Guru all-knowing well wisher Vasistha close by, asked him :— 
" 0 Bhagavan I what am I to do now ? I am now very impatient with the 
agonies of this disease and am very weak ; besides I am very much afraid 
of it. Kindly give me a good advice and save me. 

7-9. Vasistha said ? — " 0 King ! There is a good remedy for the cure 
of your disease. It is stated in the Sastras that the sons are of thirteen 
kinds Aurasa, Ksattraja, Datrima, Kritrima; etc. Therefore pay the reason- 
able price and buy one good Brahmin boy and perform your sacrifice with 
that boy. 0 King I Thus Varuna will be pleased and you will be cured 
of your disease, 

10-24. Vyft*a said :— " O King ! Hearing thus the words of Va'sistha, 
the King Haris'chandra addressed to his minister :— "O Minister-in-Chief I 
You are very sharp and intelligent, therefore you better try your best 
and seek in my kingdom a Brahmin boy. In case a poor Bt&hmin be 
willing, out of his love for money, to give over his son, then give him 
any amount he wants and bring his sou. O Minister ! By all means, 
bring a Brahmin boy for this sacrifice ; in other words, do not be miserly 
or act lazily to perform my business. Yon should pray to any Brahmin 
thus :— Take this money and give your son, who will bo sacrificed in 
a sacrificial ceremony as a victim." Thus ordered, the minister sought 
for a Brahmin boy in towns after towns, villages after villages, and houses 
after houses. ' Till, at last, he came to know that in his kingdom there 
was a poor distressed Brahmin named Ajigarta, who had three sons. 
Then the minister gave to the Brahmin that he wanted and purchased 
his second son named Sunabe'epha and brought him before the King. 
And handed him over to the King, spying that this Brahmin boy is fit 
for the sacrificial victim. The King then gladly brought the best 
Brahmin,, versed in the Vedas for the performance of the sacrifice, and 
collected all the articles requisite for the purpose. When .he sacrifice was 
commenced, the great Muni Vis'vamirra, seeing Sunh.s'epha tied, pro- 
hibited the King and said O King ! Do not be so bold a, to sacr fi 
thiaboy ; let thi. boy be free. O long-liud One I ■» " klB «^ 
thin B from you to day and if you obey it. certainly >t will do good .to 
yT! O WrJT -This boy iWhe'epha is crying ; his cue. are p.m.ng 
U Z I au, ftLg pity for him.. Hear my word and fro, tin. 



&Rt MAD DEVf BfiAttAVATAM. 



boy out of meroy. See! The purehearted Ksattriyas, io aaeidat d»ys», 
Used to sacrifice (heir own bodies and thus preserve others' bodies, so that, 
they might attain the Heavens. And now you are killing this Brahmin 
boy forcibly so that you may preserve your own body ; judge how vicious, 
is this your act ! Be merciful to this boy. 0 King ! Everyone like* 
his own body to the same extent ; you are feeling this yourself ; there- 
fore if you take my word, then quit this boy." 

25-36. Vyasa said : — " 0 King ! The King Haris'chandra was ailing 
very much ; hence be did not pay any heed to the M uni's words and did 
not quit the boy. Thereupon the very fiery spirite d Vis'vAmitra became 
very angry with the King. Then Vis'vamitra, the son of Kus'ika, the 
foremost of the knowers of the Vedas, shewed mercy on &unahse'pha and 
gave him the "Varuna Mantram." Sunahs'epha very much afraid to lose 
his life, earnestly repeatedly remembered Varuna and uttered that mantram 
in pluta tone (lengthened or prolonged), Varuna, too, the ocean 
of mercy, knowing that the Brahmin boy was praising him with hymns 
came up to that spot and freed Sunahs'epha from his bondage 
and freed the King also from his disease and went baok to his own 
abode. Thus the Maharsi Visva'mitra became very glad to rescue the 
Muni's son from the jaws of death, The King Haris'chandra did not 
observe the words of Vis'vamitra ; "hence the ton of Gadhi harboured 
within his heart anger towards the King. One day while the King Haris'- 
chandra was riding in a forest and there, at mid-day, on the banks of the 
river Kaus'ik, when he desired to kill a boar, Vis'vamitra in the garb of 
an old Brahmin asked from him everything that he had, including his 
dominion and thus cunningly took away everything from the King. 
The Maharsi Vas'igtha, seeing his Yajatnaca Haris'chandra suffering 
much, became wounded and felt pain in his mind. One day when he 
met casually with Vis'vamitra in a forest, he said : — " 0 wicked 
Kfattriya ! A disgrace to your family I You have io vain put on the garb 
of a Brabmit. ; your religion is like a crane ; you are full of vanity ; you 
boast for nothing. The best of kings, Haris'chandra is my client ; be is 
faultless ; still, 0 Foal I Why are you giving him so much trouble. As 
you are religions as a crane is religious, so take your, birth as a crane. ' 
Vis'vamitra, thus cursed by Vas'istha, cursed Va&'istba in return, and 
said " 0 Vas'istha ! As long as I will remain a "crane, so long you also 
,em»in as Sarali or Adi bird. 

87*42- Vyasa said : — " 0 King I The two angry Munis thus oursed 
each other and the two were born as Crane and oarali or Adi bird, The crane 
Vis'vamitra built its nest on the top of a tree on the Meuasarovaa lake 
tm<J began to live there. Vas'i?|ka, too, assumed the form of an Adi Mid, 



» Book VI.] CHAPTER XIII. 529 

and built his beat on the top of another tree and lived there. Thus the two 
Risis spent their days in full enmity towards each other. These two 
birds used to shriek sd terribly loud that they became a nuisance to all ; 
They fought daily with each other. They used to strike eaoh other with 
beaks and wings and nails and thus they were covered all over their 
bodies with cuts and wounds and they were smeared with blood. They 
began to look like Kima'uka trees. Thus the two Risis, in the shape of 
birds, in their states of bondage, due to eaoh other's curse, passed many years 
there. 

43. Janamejaya said .— " O BrAhmana ! Kindly tell me how Vas'istha 
and Kaus'ika, the two Risis, became free from their curses ; I am very 
curious to bear this. 

44-54. -Vyasa said :— Brahma, the Grandsire of his subjects, came 
there with all the Devas, filled with mercy, on seeing those two Risis at 
war against each other. Brahma, the Lotus-seated, made them des.st 
from such a fight, consoled them and freed both of them from each other's 
curses Then the Devas went back to their own abodes and the 
illustrious lotus-seated Brahma went to the Satyaloka, seated ou his 
Swan Maharsi Vas'istha and Vis'vamitra became then friends and were 
tied with bonds of affection at the advice of Brahma ; they went back to 
their own As'ramas. O King! Now see, that the Mahar.i Vae istha, 
the son ot Mitra-Varuna, fought for nothing with Vis'vamitra, so painM 
to both the parties. Who, then, amongst the human beings the 
Lavas or the Devas Can conquer his Abamkara (egoism) and be 
Sways happy ? Therefore the Chitta-Suddhi, the purity of the heart 

aTpur V which imparts to man the blessedness of God-vismn is very 
difficult even for the high-souled persons , with the greatest caution and 

mo effort one has to practise for that. To those persons, that are 
of this Ohitta Suddhi, it is all vain to go to places o V ,Igr m ge, to mak 
charities, to practise tapasya, to be truthful ; m fat, anyth g wtaj • 
the means tc .attain and (3 Tamasiki to 

^ faith r is the only one 

of the three that yields entire results ; £ A . ^TJl^Zl 
The Rajasik faith, done according to due rules, yi eia f ; h 

thereof nd the Tamasik faith is fruitless and >^« a 'an Jr Treed .to 
arise, with those persons that are overwhelms £n« jl- • ' 
Therefore, 0 King 1 Keep to the company _ of th g od and 
Vedaata, etc, and free the heart of worldly desires an . 

it to the wotthip of the « ^ "^J^ST should alwfys 
Men afraid and troubled with the defects of the Kaliyug 

67 



W fat MAD DEvt BHAGAVATAM. 

• 

take tbe name of the Devi, sing praises, and meditate on Her lota* fe«V 
Thus the Jivaa will not have any fear of Kali and the fallen visions 
persons will easily be able to cross this ooean of the world and be free- 
There is no doubt in this. 

Here ends the Thirteenth Chapter of the Sixth Book on the descrip- 
tion of the battle between Adi and Bika after the discourse on Sunahs'epha 
in Sri Mud Devi Bh&gavatam, the Mahapuranam of 18,000 verses by 
Maharei Veda Vyasa. 



CHAPTER XIV. 



1-2. Janamejaya said :— " 0 Bhagavan ! Maharsi Vas'if (ha was 
the mind-born son of Brahma ; how is it then that you have named him 
as Maitra-Varunf." Is it that he got this name by some action or by 
Borne Gunas? Kindly tell me the origin of this name, 0 Best of speakers!" 

3.4, Vyasa said : — "0 King I It is quite true that the illustrious 
Vas'ij (ha was the noble son of Brahma but he had to quit that body due 
to the curse of the King Nimi and he had to take a second body from 
Mitra Varuna ; hence he is named in this world an Maitra-Varuni. 

5.6. The King said :— "0 Bhagavan I How was it that tbe religious 
Vas'istha, the best of the Munis, the son of Brahma was cursed by the 
K ng ? Oh I Tbe Munis bave to 6uffer the dteadful curse of Ksattriya 
Ungs ! This seems very wonderful to me. 0 Knower of Dharma 1 Why 
did that king curse the innocent Muni ? I am very curious to hear the 
cause of this ; kindly tell me tbe cause of the curse. 

7 30. Vyasa said :— " 0 King ! 1 told you already in particular 
II the causes of these. This Sameara is pervaded by the three China" 

f m ft Sa ttT »» ^i* and Tama " Wheth9r the kings prMti8e tlwir 

° y ' or tbe ascetics practise their tapas. all their action* aw 
^^etrated with these Gunas ; therefore they cannot shine s» brightly, 
intervene formad very me re penances and austerities under 

t vSTKHttriyM or the B/Ahmanas, who perform their sacrifices 
they be the . * G ^ none of them performs these 
°T P ° W ^ del bySattvaGuna. The King Nimi was cursed by the *!• 
flCi was carsed again by the King. Nimi ; thus the, m wrth 
oUnitiM and painful sufferings, the fruits from thehandtof the 
.8*®** . p ^. e o King ! In this world of the thr'w Gunas, it is W*ydiffi» 
ZTfcl U* beings to get tbe Dravya Suddhi, Kriya 8„ddhi, «d*»P«« 
" j8g£t Gbibta loddhi. p King ! Know this as tbe in«wii«\:W«Wed 



'Book VI.J CHAPTER XIV. 58l 

by the Highest S'akti, the Mother of this Universe. Nobody is able 
to overstep it ; but he, whom She favours, -can cross in a moment this 
world, bounded by the three Gunaa. What more can be said than the 
fact that Hari, Hara, and Brahma and the other Gods cannot free themselves 
without Her graoe. Moreover, the sinners like Satyavrata and others 
become free when Her Grace comes upon them. Nobody in those three 
worlds can know what reigns in Her mind ; again, this is also a certain 
fact that She gets Herself bound by Her own will to Her devotees. There, 
fore it is extremely desirable that one should have recourse to SftttvikJ 
devotion for the complete removal of faults and sins. And as the 
devotion with attachment and vanity is always injurious to men, therefore 
it is highly beneficial to quit it ; there is no doubt in this. 0 King ! There 
was a king named Nirai, bom of the family of Iks&ku. He was beautiful, 
well qualified, virtuous, truthful, charitable, endearing to his people, a 
i sacrificer, of pure conduct and manners, ready to govern his subjects, 
intelligent and endowed with knowledge. For the benefit of the 
lliilhmanas, that high-souled king established a city named Jayantupur in 
close vicinity to the hermitage of Gautama. Thus some time passed when 
this Rfijasik idea arose in his mind that "£ will perform a sacrifico extending 
for a good many years when I will give exhorbitant Dahsiiuls (remuner- 
ations to the priests and Brahmins)." Getting permission 'from his own 
father Ikg&ku, he began to collect all the ingredients necessary for the 
sacrifice, as advised by the high-souled persons. He invited the all- 
knowing Munis and ascetios, versed in the Vedas and in conducting 
sacrifices, t.g, Bhrigu, Angira, Vamadeva, Gautama, Vas'istha, Pulastya, 
Riohika, Pu'.aha, Kratu and others, all well-versed in the Vedas. Then 
that religious King Nimi, collecting all the materials necessary for 
sacrifice worshipped his own Guru Vas'istha and then spoke to him (the 
Guru) with great humility, O Best of Munis ! I will perform a 
sacrifice ; kindly perform this my sacrificial act ; you are my Guru and 
therefore you know everything ; so do this sacrifice for me. All the 
articles for this purpose are brought and cleansed. O Guru ! Know that 
for five thousand years I mean to be engaged in this sacrifice, this is 
my Sankalap (will). I will worship the Goddess Ambika in this sacrifice 
and for Her satisfaction I am arranging for it according to the prescribed 
rules. Hearing the King Nimi's words, Vas'ijfha said :— "0 best of Kings ! 
Indra, the King of the Devas, has already selected me for his sacrificial 
oeremony. Now Indra is ready to do the sacrifice for the propitiation 
of the Highest S'akti nod I have initiated him for five hundred years. 
Therefore, O King f Yon will haw to wait till I oomplete the India's 
After folly completing all hit works, I will come he re. Theref ore, 
0 King! Wait till then. 



532- $Rl MAD DEVt BHitGAVATAM. 



31-42. The King said :— « 0 Best of Mania ! I have already invited 
other Munis for this sacrifice and have oollected all the materials ; how, 
then, can I wait, for you ? 0 Brfthmana ! You are the foremost of those 
versed in the Vedas and you are the family Guru of the noble Iksaku. 
How is it, then, avoiding my work you are ready to go elsewhere 0 Best 
of Brahmins ! Under the uncontrollable greed ot wealth you have 
lost all senses and you are ready to go away without doing my work. 
This does not behove you. 0 King ! Though thus tempted by tie King 
Nirai, the Risi Vas'istha went to the Indra's sacriGce. The King, too, 
became absent-minded and selected for the sacrifice the Risi Gautama. 
He then commenced his sacrificial ceremony close to the ocean by the 
side of the Himalayan range nnd gave profusely the DaksinAs. The King 
Nimi was engaged in this sacrificial act for five thousand years. Tn 
this the Rittviks (priests) were worshipped with sufficient wealth and 
cows ; they were extremely glad. Then, when the five hundred years 
extending sacrifice of Indra was completed, the Risi Vas'istha crime to 
see the King Nimi's sacrifice and waited there to see the King. The 
king was then asleep ; so the servants did not awake him from his 
sleep ; and the King did not come to the Risi. Fueling insult at this, 
the Maharsi Vas'istha beoame infuriated with rage. Not seeing the 
King, he became very angry ; and, subject to this, he cursed the King ; 
when I am your lifelong Guru, especially when I prohibited you and 
yon have forsaken mo and selected another Guru and by your sheer 
force you are initiated, then be devoid of your body, Let-yonr body fall 
off to-day. 

43-50. Vyasa said : — The King's attendants, hearing thus the curse 
given by Vas'istha to the King, "instantly awoke him from bis sleep 
and informed him that the Risi Vas'istha not seeing you, beoame very 
angry. The King Nimi, quite sinless, went then to the angry Vas'i»tb ft 
and humbly spoke to him the following reasonable words, .pregnant with 
meaning. 0 Knower of Dharma ! I am your YajamAna ; though I 
repeatedly reqnested you to perform my sacrifice, yet you -quitted 
me out of the covetuousness and went somewhere else. I cannot ba 
charged with any fault. You are the foremost of Brflhmins ; and knowing 
that contentment is the substance of your Dharma, you did not feel 
ashamed to do this blameable act. You are the son of Brahma ; and, 
being versed in the Vedas and Vedangas, you are yet unaware of the subtle 
and very difficult nature of the Brfthminio religion. Now you want to oast 
your own fault on my shoulders and you are trying in vain to our«e me. 
Anger is more to be blamed than Chandala ! The wise men should oteroome 
it by *H means. When you, infuriated with rage, have been able to torse 
me for nothing, then I now curse you. " Let your* this body, inflamed With 



Book VI.] 



CHAPTER XIV. 



533 



anger, drop off." 0 King ! Thus the King cursed fche Muni and the 
Muni cursed the King ; and both of them were, therefore, very sorry. 

51-52. Vas'istha then became troubled with oares and took shelter 
with Brahma and informing him about the great curse given by the 
King Nimi said : — " Father ! The King has cursed me saying " Let 
your body fall off to-day. Now the great trouble due to the falling off 
of the body has arisen. What am I to do now ? " 

63-69. 0 Father ! Kindly tell ma from whom shall I take my birth 
and take such means as I can get a boly like what I have now. Also 
by Your unbounded power, do so that I can retain the knowledge in that 
body as I have at present ; Yri ar^ fully competent to do this. O King ! 
Hearing thus the woris of Vas'istha, Brahma spoke thus to his clear son:— 
Go and enter into the Tejas (essence) of Mitra Varuna and remain con- 
tented ; then you will get, in due time, a body nob born of any womb and 
you will be again religious, truthful, knower of the Vedas, all-knowing 
and worshipped by all ; there is no doubt in this. When Brahma said 
this, the Maharsi Vas'istha bowed down to the Grand Sire, and, circumam- 
bulating him, went to the abode of Varuna. Then ho quitted his excellent 
body ; and, with his subtle body, the part of his Jiva, entered into the body 
of Mitra Varuna. Then once on a time Urvas'i, exquisitely beautiful and 
lovelj, surrounded by her comrades, went wilfully into the abode of Varuna. 
Mitra-Varuna, the two Dovas became very passionate to see that Apsara 
(the celestial nymph) endowed with youth and beauty, and, being 
enchanted with the arrows of cupid, and, being senseless, addressed to the 
Deva Kanya Urvas'i, beautiful in all her parts, thus :— " O Lovely One 1 
Seeing you, we are very much troubled with the arro.vs of cupid ; 0 
Beautilul One ! Select us and remain and enjoy hero at your pleasure. 
When they said thus, Urvasi became attached to them ; and, under their 
control, began to stay in the house of Mitra Varuna. When Urvasi 
began to remain there, strongly attached to them, the semen of Mitra 
Varrfha dropped in an uncovered jar. And the two beautiful sons of 
the RisH were born out of that ; Agasti was the first child and Vas'istha • 
the seoond. Thus, out of the semen of Mitra Varuna, the two ascet.es 
were bom. The first Agasti turned out a great ascetic in his childhood 
and resorted to forest; lksaku the best of Kings, selected V.s istha 
as his felly priest. OKingl Iksaku, the best of Kings nursed h,m 
for the welfare, of his own Hue ; the more so, because to know that he 
was the Mnni Vas'ieiha , and thus he was very pleased mti. *«• 
Janamejaya I Thus I have described to you about the gett.ng of anothe 
body by Vae'i,*ha, due to the ourse of Nimi, and have also desenbed b» 
re-bi»th iaiMUra-Varuna'e family. 



534 



M MAD DEVl BBAGAVATAM. 



Hero ends the Fourteenth Chapter of the Sixth Book on the birth of 
Vas'iffha from Mitra Varuna in Set Mad Devi Bhagavatsm, the 
Maha Puranam of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XV. 



1. Janamejay.a said : — " The getting back of another similar 
body by Vaa'istha is certainly described by you. Now tell me how the 
King Nimi got another body." • 

2-31. Vyftsa eaid.~-"0 King I The llisi Vas'ietha only got 
back his body ; but the King Nimi did not gob back his body what 
had been cursed by Vas'isthn." The priests engaged at the 
sacrifice by Nimi began to consider, when the Riji Vas'istha cursed 
him, in the following way :— Oh ! What a wonderful thing is this ? 
Before the sacrifice is complete, the Ring Nimi has been cursed ; this is 
against what we had expootetl ; What can wo do ? What is inevitable 
must come to pass ; how can we thwart it ? By various Mantrams, 
they kept alive the body of the King in which breathing was still going 
on a little ; and they prevented the body from decaying by worshipping 
the body with various Mantra. S'aktis and kept il in a stationary state. 
When the sacrificial ceremony was oompleted, the Risis began to praise 
the gods with hymns whereon the Devas became pleased and came to that 
spot, When the Munis informed the Devas fully of the condition of the 
King's body, the, Devas spoke to the sorrowful King thus :—' 0 Per- 
former of good vows ! We are all pleased with your sacrifice ; now ask 
boons from us." '0 King 1 You ought to get an excellent birth as the 
fruit of performing this sacrifice. So ask what body, the body o f a Deva 
or of a man, you desire ? Or you can ask, if you like, ior another sirajlar 
body, that your priest Brihaspati has got quitting his fi rst body whereby 
he has become proud and is now staying in the Loka of Tama. 0 King ! 
At these words the King Nimi was very glad and spoke to them thus :— 
0 Devas 1 I have no aspiration for the body that is always liable ti 
destruction ; I therefore want to reside on the top of the eyelids of 
all the beings. Therefore I ask this boon that I be able to move in the 
ahape of V&yu (air) on the top of the eyes of all the beings, Thus said, 
the Devas spoke to the soul of Nimi t— " 0 King I Pray to the most 
auspicious Deity, the DevJ, the Highest Goddess. She has been pleased 
with this sacrifice; therefore your prayer will certainly be granted. 
Hearing thus* the King began to pr»y with various hymns with intense 
diVdtioBi In tremulous voice, the Devi The Devi became pleased and 



lioOK Vt] CHAPTER XV. 

appeared before him. Seeing Her shining like a erore of suns and lookin 
e*eeedingly lovely and beautiful, all the persons there became very happy, 
They began to think themselves as very blessed and as having done all what 
they bad to do. Knowing the Devi Bhagvati pleased, the King asked this 
boon from her :— " O Devi I Give me that knowledge, pure and simple, 
whereby final liberation is obtained Also, I may be able to reside on the top 
of the eyes of all the beings. The Devi, the Lord of the Devas, the Mother 
of the World being highly pleased, said thus :— « 0 King ! At the expiry 
of this your Prarabdha Karma, you will acquire pure knowledge and 
you will reside on the tops of the eyes in the shape of Vayu, and through 
your residing there the beings will twinkle, i. e , open and close their eyes, 
The men, beasts, and birds will twinkle due to your residing there ; but the 
Immortals will always remain with a steadfast gaze ; they will not twinkle. 
Thus granting him the boon,"and addressing all the Munis the Bhagavati, 
the Highest Doity, disappeared. When the Devi disappeared from their 
sight, the Munis then thought muoh aud they took the body of the King 
Nimi to churn it duly. For the sake of getting a son from Nimi, the 
high'souled Munis performed Homa ceremony (oblations to the fire) and 
placing the piece of wood Arani on his body began to utter Mantraina 
and churned his body. When the woods were thus ohurned, a son, en- 
dowed with all auspicious sigus, looking like a second Nimi, was born to 
them. As this son was bora due to the churning of the Aranis, the boy 
was named Mithi, and as it came out of the body of Janaka, the boy 
was named Janaka. O KiDg I As the King Nimi lost his body, 
i.e., became Videha through the curse of Vas'istha, all his descendants were 
known as Videha. Thus the son of Nimi was well known as the King J ana- 
ka. He built a beautiful city on the banks of the Ganges ; the city became 
famous also by his name (Janakapuri). The King Jauaka beautified this 
city with many forts, arcades, markets and mauy nice buildings and palaces; 
and his city was full of wealth and grains. O King ! All the Kings 
of this line became famous by the name of Janaka and all were endowed 
with the Supreme knowledge and known as Vi'deha. 0 King ! I haveaow 
described to you the story of the King Nimi who got disembodiedness 
(Videhatva) out of the curse. 

3J-8B. The King said :— M O Bhagavau ! Jfou havo described the 
cause why the King Nimi was cursed ; my mind has grown very doubtful 
end restless on hearing it. The Ri?i Vas'istha was the son 
of BrabmA and the beet of the Brahmins ; especially he was the royal 
priest ; how. was it, then, that he was cursed by the King I" Why did not 
the King Nimi forgive him as he was the Guru and a Brahmin ? Why he 
beo.me angry, when he performed such a great, auspicious sacrifice ? He 



sse SrI mad dev! bhAgavatam. 

* 

was born of the family of Iksaku and he knew well the truths of the 
religion ; then how was it that he became subject to anger and eursed 
his own Guru Brahmin. 

38-46. Vyasa taid :— " 0 King 1 It is very hard and rare for the 
persons not possessed of self-restraint to forgive ; especially when one is 
fully capable, it is very rare to find one in the three worlds, who can 
forgive. He who has forsaken all attachments and has conquered hanger 
and sleep and is always engaged in the Yoga practioes, even that ascetio 
Muni is not capable to conquer completely lust, anger and greed and 
Ahamkara, etc., the passions raging in the mortal coil. None existed 
before in this whole world who conquered his passions ! None exists now 
and none will be born ever-after. Hardly will be seen any in this earth, or 
the Heavens, or the Loka of Brahma or in Vaikuntha, even in Kailasa, that 
has conquered completely his passions ? What can b* said in regard to 
the ordinary mortals of this earth when the sons of Brahma, the Maharsis, 
ascetics, Risis are all pierced by the Sattva, Rajas, or Tamo Gunas. Behold ! 
The Ri?i Kapila was the Knower of Sankhya and always engaged in his 
Yoga practises and he was a pure and holy soul; yet, by strange combinations 
of Fate, he became angry and burnt to ashes the sons of the King Sagara. 
O King 1 Out of Ahamkara, these three worlds are created ; therefore 
this world and Ahamkara are related to each other as effect and 
cause ; how then the Jivas that are born of this Samsara can extricate 
themselves from this Ahamkara ? Brahma, Visnu and Mahes'a are 
also pierced by those three Gunas ; different feelings are seen in their 
different bodies. Therefore it need hardly be said that the manifestation 
of the pure Sattva Guna alone is not to be seen in any of the human 
beings ; for the three Gunas reside in a m ixed way in all persons- 
Sometimes the Sattva preponderates ; sometimes the Rajas and sometimes 
the Tamas preponderates. Sometimes they reside together, the three 
balancing one other. 

$7-63. 0 King ! Only that Eternal Highest Purusa is undeoaying 
and untainted and can hardly be measured or seen by all the beings. That 
Highest Soul, the Highest of the High, is Nirguna (void of the three 
Gunas; ;.and She who resides in all the beings and is hardly knowablc 
by the small intellectual persons, that Highest Sakti, .the Incarnate of 
Brahma, is also Nirguna (void of attributes). Paramatma (the Highest 
Soul) and the. Highest Force are also One ; their Forms are not different. 
When such a knowledge arises, tnen the Jtvas can be free from all sins 
and faults and blemishes. " From that knowledge comes the liberation," 
this is sounded in the Ved&nta Sasjtra like Dindima Sabda (thousand* of 
small drums). He, who comes to know That, is freed from the endless cycle 
of birth and death composed of the three Gunas ; there is no,doubt in this. 



3ooi VI. ] CHAPTER XV. 53* 

0 King 1 Knowledge is of two kinds : — The first is ooosidered as coming 
from sound ; this comes out of the knowledge of the meaning of the 
Vedas by the help of intelleot. But this is full of fancies, agreements 
and doubts some of which are bad and some are good. The beings are led 
into errors by these discussions ; errors cause destruction of intelleot ; 
and when the intellect is gone, the knowledge also goes away with 
it. Whereas the second kind of knowledge comes from intention or feeling 
within the depths of heart and brain and it is called Aparokfa J nana. 
This knowledge is very rare to the beings. When one comes in contact 
with a Sad-Guru fa good teacher), then one gets this Aparokfa Jnana. 
From the sound knowledge, no successful results can issue ; and, there- 
fore it cannot give Aparokfa Jnana Hence great effort is to be made 
for geiting this Aparoks* Jnana. 0 King ! As darkness cannot 
be destroyed merely by talking of light, without lighting any Ump, 
,o the knowledge of sound merely cannot destroy the darkness of the 
inside. That Karma (action) is called True Karma which does not lead 
to bondage, and that Knowledge is the True Knowledge which leads to 
liberation. Other actions are only meant for one's own selfish enjoyments 
and other knowledges are merely the skill in arts. Good behaviour, 
doing good to others, having no anger, forgiveness patience , and 
contentment are the best brilliant fruits of True Knowledge. O King 
Without knowledge, without asceticism, and without the Yoga practises, 
the lust and other passions can never be destroyed Jho minds of the 
Jiva. are naturally restless and without control ; all the being, are com. 
ItTly under the sway of their minds; thus they roam on the surfa e 
S the eaHh as goi middling and bad. Lust, anger etc., org.nate 
from this mind; and when mind is conquered, then those feelings can no 
Z arise. 0 King ! Therefore it was that Yayat, orgave when 
Sukracharya did wrong before. The King N,m, could not forgive 
Vas'i. tha in the same way. Yayati, the best of k.ngs, though cursed by 
dTkr charya, the son of Bhrigu, did not curse in return but he took upon 
himself the old age. O King! Some kings are naturally peaceful, 
TZ some othet kings are wicked by 

this matter, whose fault is this, how can we ascertain ? See 1 In ancient 
tteste SaThayas, out of their greed of wealth, and being thus = .,ble 
decoyed comply, out of anger the Brahmin P ru» o the iamUy ^ 
Bhrigu. What more than this that those Ksatt nyas did no 
the g sin Brahmahatty*; rather out of the, £ ^ ^ 
to pieces the. sons of those Br&hmanas, that weie m emo y 
mother's wombs. , «• » 

Wm* Chapter in the Sixth Book on the Nimi. 



W* &Rt MAD DEyj RffiflAVAtAM. 

getting of another body and the biginniog of the story of Haibayai, in 
the Mahapuianara Sri Mad Devi Bhttgavatam of 18,000 Terse* 
Mahaisi Veda Vy&sa. 



CHAPTER XVI. 



1-5. Janamejaya said :— la whose family were born those K|attriy* 
Haihayas that killed in anoient times- -the Bhargavaa, disregardless of 
the sin incurred in killing a Brahmin ? 0 Grandsire I Never do the 
good persons become angry without a serious eause ; therefore kindly 
state why they got angry. How was the enmity caused between them 
and the priests ? As far as I can think, the oause is not so simple a one as 
led to this enmity between the Keattriyas and the priests. Otherwise why 
then would they, slay the offeneeless Brahmins, fit to be worshipped ; end 
how was it that the Kftattriyas, though they were so very powerful, 
did not fear to commit a sin. 0 Muni ! Can any Esattriya Chief 
kill a Brahmin, worthy of the highest respect, merely on a trifling oause I 
besonbe to me, then, how this happened. A great doubt has thus arisen 
in my mind. 

6. SQtasaid :— "0 ljisis ! Vyasa, the son of Satyavatl, became very 
pleased when he was asked this question by Janamejaya, and, recollecting 
the whole course of events regarding the Haihayas, began to narrate 
it. 

7-22. Vyasa said : — "0 son of Pariksit I I wiil now narrate thai 
wonderful story of old that I know fully j now hear this very attentively. 
In ancient times there was a King named Kartaviryarjuna ot the family 
*f Haihaya. He was of thousand hands, powerful, and always ready to 
observe religious duties. He was -the incarnation of Hari, and* the dfeotpfe 
of Maharsi Dattfttreya and the worshipper of the Supreme FofOe/fSdy* 
Sakti.) Ha was well known as a perfect adept in the Yoga pr<ftflHo«s 
»nd of a very charitable disposition. But this King was the clferit of'tW 
Br&hmjas of the Bbargava clan. He was always devdted to perfcrmmg 
sacrifices, exceedingly religious, and always engaged in makfdg gift* So 
many a time did he perform the great sacrifices and gave a pr ofntfe-qoantities 
.*rf wepUfb to the Bbargavas. Due to the gifts and presents of Kflrta V!rya, 
the Bfcargava priests became possessed of many horses, and g<iria and jewels 
and so became wealthy and prosperous on the surface of this earth. 0 
When Kartaviryaryune, the best of Kings, left the nrorfil ceil 

got up to Heavens, 'ha descendants 'beeam& tfntititfy v«rd*«#ltfiy*#ealth 



I 

Booi VI.] 



CHAPTER XVI. 



by the indomitable influence of Time. Now, on a certain oooaaion, tho 
Haihayas had to perform certain actions which necessitated a vast sum 
of money; they oama to the Bhargavas and hambly prayed for a very 
large amount of wealth. But the Brahmins, out of their greed of money, 
replied they had no money and thus they did not give any money 
whatsoever. Rather the Bhargavas thoj^ht tint the Haihayas would 
perforce take their wealth, ami, fearing thus, some of them buried 
all their valuables underneath the ground ; and others gave as charities 
to the .Brahmanas. - The greedy Bhargavas, bewildered with fear, thus 
transferred all their properties elsewhere, quitted their homes and fled 
away to mountains and other plaoes. The greedy Brahmins did not give 
any wealth to their Yajamans (their clients) though they saw them very 
mioh distressed ; b'lt they fled away out of fear to mountains and fastnesses 
where they found shelter. At last the Haihayas, the best of the Ksattriyas, 
beoime very sorry till, at last, for the sake of their good actions, they 
went to the Bhargavas' houses for the sake of money and found they had 
quitted their homes and fled away ; their homes were all vacant. Then 
they began to dig underneath their houses for money and some got the 
money thus. Then the Ksattriyas began to labour hard and got hordes of 
money from underneath the ground. Next they raided upon other 
Brahmanas' houses and dug and excavated and searched for more money. 
The Brahmins were helpless and, crying, all took their refuge, out of fear, 
under the Bhargavas. 

23-48.— The Ksittriyas made an exhaustive search of the Br&hmanae' 
houses and got lots of money. They then charged the Brahmanas as 
having hfld ppoken falsehood and they became very angry, and killed the 
Brahmanas with arrows who took their refuge. 0 King ! The Haihayas 
were so very angry at that time that they went wherever the Bhargavas 
took their shelter and out asunder the fostus in the wombs of their 
Bhargavas' wivee and thus they roamed all over on the surface of the earth. 
Wherever they saw any Bhargava.be he a minor, or a youth or a old 
man, at once they kjlled him with sharp arrows, disregarding the sin 
Brahraahattya, When the Bhargavas were thus all killed, . then they 
Ciught hold of thai* wi<r«» that were pregnant and destroyed their wombs. 
When the vit40.ua Keattriyas thus destroyed the lives in their wombs, the 
helpless women feegai) to. pry like the awe-strioken ewe. Then the other 1 
J4nnjf, ^inhabitants of thasaered plaoes of pilgrimages, seiug theHaihaya 
Ksattriyae inflamed with »og*r, eaid :— "O Ksattriyas ! Quit your 
terrible anger towards the Brahmins." "Being the best of the Ksattriyas, 
yo» at* killing- the feettts in the tfombs of the pregnant Brihmana ladies 1 
3"»n m doing, no ItabtV • f etf viciooif an<t unjaetiBaMe »t I "You »hould 



540 



SRt MAD DEVf BHJGAVATAM. 



know (hat an act, very bad or very good, bea.cs fruit in this life ; therefore 
those that seek their welfare should entirely omit this exceedingly hatefal 
and vicious act. "Then the exceedingly angry Haihayas told the merciful 
ascetics :— You all are saints ; therefore you do not know the real import 
of what are oalled vicious acts." Those Bhargavas, thoroughly dexterous in 
cunning pursuits, deceived our largehearted forefathers and stole away all 
their gold and jewels, as thieves do with a passerby on a road. These 
Bhargavas are cheats, vain persons and their persuasions are like herons, 
A great act had to be done by us and we wanted money at 25 per cent, 
interest with' all the besoming humility • yet they did not give us the 
money ; rather seeing on their face their clients distressed and sorrowful 
they spoke that they had no money, no money and -then they remained 
silent. True, they got all their money from Kartavirya ; but it may be 
questioned why they stored it ? Why did not they perform sacrifices 
with that ? Why did not they give sufficient money to the other priests 
(Yayakas) that did the sacrifices. Never should any Brahmin hoard his 
money ; he should give that in charity and enjoy at his pleasure. 0 
Twice-born ! In amassing wealth, there exist three fears.— Fear from the 
thieves and robbers, fear from the King, fear from dreadful fire accidents, 
and especially great terrible fear from the cheats. This is thenatureol 
wealth ; it leaves its preserver. See, moreover, when a hoarder of money 
dies, be certainly has to quit it. If a wealthy man, before dying, performs 
sacrifices and other good pious acts by his earned money, then he gets 
certainly good states in future ; otherwise, he quits his wealth, to no 
purpose and earns a bad state in his future life ; there is no doubt in 
this. We humbly wanted to pay a quarter interest and asked money foi 
the performance of a great act j yet they, the greedy ones, were doubtful 
about our promise ; and though our priests, they did not give us the 
mousy. 0 Maharsis t Gift, enjoyment and destruction, these are tb< 
three courses which any wealth has to pass through ; Chose persons thai 
have done good deeds, enjoy their wealth and give as oharities and thus 
they make a good and real use of their money; and of those that are vicious 
their wealth goes away in ruin and to no purpose. He who does nol 
* enjoy nor gjve in charities but is only olever in boarding and who is a miser 
the Kings punish him by all means, that man who cheats himself anc 
who suffers only pains and miseries. For that reason, we are now read} 
to kill those Brahmins, the vilest of men, the cheats, though they art 
oar Gurus. 0 Maharsis I You are great persons j therefore you do 
be angry after you have come to know all these. 

48-51, Vyasa said :— Thus consoling, the Munis, with reasonabl 1 
words, the Haihayas began to roam about, in search of the wivef of tb< 



Bo0 k VI.] CHAPTER XVII. 511 

Bhargavas. The Bhargava wives were very much distressed with fear 
and became very lean and thin. They fled away to the Himalayan 
Mountain weeping, and crying, and trembling with fear. Thus the 
Bhargavas were being killed by those vioious greedy Haihayas, infuriated 
with anger, and as tbey liked. O King ! This greed is the greatest 
enemy of a man, residing in his own body ; this greed is the root of all 
evils, of all sins. Life is in danger due to this covetuousness. It is due 
to this greed that quarrels ensue amongst the several castes, the Brahmins, 
etc., and that thehuman beings are very much troubled with thirst after 
wordly enjoyments. This greed makes a man forsake all his religious rites 
and long existing customs and observances of his family ; and it is due to 
this avarice of gold that men kill their fathers, mothers, brothers, friends 
Gurus, sons, acquaintances, sisters, and sisters-in-law and others. Really 
when a man is bent on avarice, nothing heinous remains to him that can- 
not be done by him. This greed is a more powerful enemy than anger, 
lust and egoism. 0 King ! Men abandon their lives for their greed ; 
what more can be said than this ? So one should be always alert on this. 
"O King 1 Your forefather?, the Pandavas and Kauravas, were all 
religious and they followed the path of virtue and goodness. Yet they all 
were ruined simply for this greed. See! The diudfnl fight and separa 
tion amongst the relatives took place where there were the high-souled 
persons like Bhisma, Drona, Krip&charya, Karna, Vahlika, Bhimaseua, 
Yudhiethira, Arjunna, and Kes'ava, only through the avaricious feolings. 
In this Uttle Bhlema, Drona and the sons of Pandavas were all slain; 
the brothers and fathers were all slain in battle. Thus what improper 
acts and mischiefs can there be that cannot be committed when the 
humankinds are overpowered by this greed? O King ! The vicious 
Haihayas elew the Bhargavas all through this avarice. 

Here ends the Sixteenth Chapter in the Sixth Book on the incident, 
preliminary to the Haihaya and Bhargava affairs in the MahapurHnaui 
&tt Mad Devi Bhftgavatan by Maharsi Veda VyaBa. 



CHAPTER XVU. 



1.8. Janamejaya .aid ^"Munis I How did the Bhargava w.ve. 
orotsthis endless sea of troubles and how was the fannly of Bbngu 
r. established on the surface of this earth ? And what .did t h. greedy 
Haihayas, the vilest of the Kfatriyas, do after they k.lled the Bh. - 
gavas? Describe allthese in detail and sahsfy my curiosity. O Thou, 
oL of XHio. 1. 1 am not ..tUfed with the drink of ypur nectar U» 



542 M MAD DEVt BflAGAVATAM. 



words, very holy and leading to happiness in this world and tj good 
merits in the next. 

4-28. Vyasa said :— 0 King ! I will now narrate to you the tin 
destroying virtuous story how the Bhargava wives crossed their great 
hardships and the ocean of troubles, very difficult to oross. The Bhargava 
wives, when they were very much harassed byjhe Haibayas, went to the 
Himalayas, overwhelmed with terror and disappointment. There 
ob that mountain they ereoted an earthen image of Sri Oaurt Dev? 
by the banks of the Ganges and worshipped Her and, firmly resolved 
to die, began to fast The Devi Jagadambika appeared to those reli- 
gious women in their dreams and said : — "A son will be born of My 
essence to one of you from one of her thighs ; that son will redress 
all your wants. Thus speaking, the Devi Bhagavati disappeared. 
Those women when they woke up were very glad ; one of them that 
appeared very clever, becoming very much anxious out of the fear of 
the Ksattriyas, preserved the fcetus in one of her thighs for the propaga- 
tion of the family. Her body became luminous; she then fled, over- 
whelmed with terror. The Ksattriyas, seeiug that flrabmant, came 
quickly upon her and said : - "See ! This pregnant Bhargava wife is flying 
away hastily ; sieze her and take away her life. Thus saying, all 
of them raised their axes, and pursued her. Then that woman seeing 
them coming, wept out of fear. She cried, out of torror, for the pre- 
servation of the child in her womb ; and the child seeing her mother 
helpless and distressed, trembling with fear and with tears in her eyes 
having no one to protect her and awfully oppressed by the Ksattriya g 
as if a pregnant deer has been attacked by a lion and is crying about, 
angrily burst out of the tbigh of his mother, and quickly came out like 
a second Sun. That good-looking boy took away the power of sight of 
those Ksattriyas by his brilliant lustrous light ; no sooner the Haibayas 
saw that boy than they got blind, Like those that are born blind, they 
then began to roam in the oaves of mountains and thought within them- 
selves, what an evil turn of Fate had overtaken them ! They thought 
thus :— "Oh ! The mere sight of that boy has tuined us blind ; what a 
great wonder is this 1 Certainly this is due to the inftuenoe of the Brah. 
mint wife ; this is, no doubt, the great effeot of her virtue of chastity.' 
Wo lave greatly oppressed the Bhargava women. They have beoome . 
wry sorry and distressed ; now we eannot tell what more evils do these 
women, of true resolve, infliofc on us ? Thus pondering, those Ksattrfyss 
deprived of their eye*, helpless, and their minds bewildered; took refuge 
of these Brahmin ladies. The Jadie*, seeing them again come, were ins" 
' **r« terrified ; bat those Keattriye* bowed down befof* tfiem #ftf» 



Boo* VI] 



CHAPTER Xnt 



543 



folded hands for the restoration of their sights and said :— u O Mother I 
We are your servants. Be gracious unto us." 0 Auspicious Ones! We 
are vioibus Ksattriyas ; 0 Mothers ! What an araouut of offenoe we 
have committed to you. O Beautiful Ones ! We have beoome blind, no 
sooner we have seen you. 0 Angry Ones I No more we can see yoqr 
lotus-like faces, as if we are born blind ; O Mother ! The spirit of 
your asoeticism is so very wonderful I We are sinners ; therefore by no 
means we can get our sight ; therefore we have taken refuge unto you 
all ; better give us back our eyesight and preserve our honour. O 
Mother I Blindness is more dreadful than death' ; therefore do you show 
your mercy on us. Be pleased unto us and restore our eyesights and 
make us your slaves ; no sooner we get back our sights, we will cease 
from these vicious acts and go to our homes. In future, we will never 
commit such heinous acts ; from to-day we all beoome servants of the 
Bhargavaa and we will serve them. Forgive all our sins that we 
committed unconsciously ; we promise that, in future, there will no more 
be any enmity between the Bhargavas and Ksattriyas. O good-lookiDg 
Ones 1 You pass your days happily with your sons ; we ever bow down 
before you. O Auspicious Ones I Be graciously pleased unto us ; no more 
we will oherish any inimical feelings towards you. 

29-44. Vyftsa said :— "O King ! The Bhargava lady heard their 
words and was thunderstruck and seeing those Ksattriyas bowing down 
before her, blind and distressed, consoled them and said "O Ksattriyas I 
have not taken away your sights nor am I displeased in any way with you 
Now -hear what is the real cause. This child of BhArgava, born of my 
thigh, is exceedingly angry towards you and has therefore made your 
eyesight still and to no purpose. For the greed of wealth, you have 
slain the olose relatives of this boy, those that were, quite innocent and 
virtuous »seotios and you have slain their children that were in their 
mothers' wombs ; this boy has come to know all those things. O children ! 
When you were skying the children of the Bhftrgavas in their mothers' 
wombs, I then bore wilbin my thighs this child for one hundred year,. 
This son of mine though as yet in the womb, ha. mastered all the Vedas 
within so very short a time for the propagation of the Bhargava clam. 
Now this BMrgava son is infuriated with anger for your slay.ng h,s 
father and is new ready to kill you all My son! Who* .dm* |effd- 
genee has destroyed your eyesights, is born- of grace of the H-ghest 
SSL Bhagavail Bhuvane.'vari ; therefore do not cons.der tbu 
S^3£S* Now bow down with 

J A urvy*(born from the thighs); this. son may be pleased by your 
Wwtn|*o*o «od may retort you your eyw^hts. 



544 M MAD DEVt BHAGAVATAM. 

Vyasa said .— "0 King I Hearing thus the words of the Brahmin 
lady, the Haihayas began to praise the boy with hymns. With great 
humility, they bowed down to the best of the Munis, born of the thighs. 
The Risi Aurvya, then, became pleased and spoke thus to the 
Haihayas who were deprived of their eyesights :— " Better go back to 
your own homes. 0 Kings ! And read these following words derived 
from my this story." Whatever is inevitable and created by the hands 
of gofa must oome to pass. Knowing this, no oae ought to be sorrowful 
on any such matters. Let you all regain your eyesights as before and 
forego your anger and go to your own homes respectively at your own 
« will. Let the Risis, too, get peace and happiness a& before. When the 
Maharsi Aurva ordered thus, the Haihayas got baok their eyesights 
and went at their leisure to their own homes ; on the other hand the 
Brahmin lady went to her own hermitage, with her Divine-spirited child 
and began to nourish him. 0 King ! Thus I have desoribed to you the 
story of the killing of the Bh&rgavas and how the Ksattriyas, aotuated by 
greed, did so very vicious acts." 

45-48. Janamejaya said:— "O Ascetic I Hearing this exceedingly 
heart-rending aot of the Ksattriyas, I come to know, that greed is the 
sole cause of it and both the parties had suffered so muob, simply out of 
this insatiable greed." 0 King of Munis ! I want to ask you one more 
question in regard to this point. How the sons of the Kings oame to be 
known Haihayas in this world ? Amongt the Ksattriyas, some are called 
Yftdavas for they were descended from the family of Yadu ; some were 
known as Bh&rata, for they were descended from Bharata, But was some 
king named Haihaya born before in their family or were they known as 
such on account of other actions ? I desire to hear of it, Kindly describe 
this to me and oblige. 

49«56, Vyasa said : — " 0 King ! I am describing in detail to you 
of the origin of the Haihayas. Hear. The sins are destroyed and the merits 
accrue on hearing this story. 0 King 1 Once on a time Revanta, the 
ion of the Sun, very beautiful and of boundless lustre, was going to 
Visnu in Vaikuntha, mounted on the beautiful Uchchai'sravia, the jewel 
of the horses. When he was going on horseback with a desire to see the 
God Vispu, the Goddess Laksmi saw that child of the Sun, The Goddess 
Lakfm!, born out of the churning of the ocean, on looking at the beautiful 
appearance of her brother Horse, also born out of the churning of the 
ocean, became very much astonished and steadily gazed on him. The 
Bhagavfln Visnu, capable to show both favour and disfavour; saw the 
beautiful Revanta, of good figure, coming on horseback; and lovingly asked 
Lakjmi 0 Beautiful One I Who is coining here on horsebaok, as 



Book VI,] '■}'- CHAPTER XVlt. • 5rt 

it were, enchanting 'to the three worlds ! At that time, the Goddess 
Inksraiwaa accidentally lookipg intently on the horse ; so she did not 
reply, though repeatedly asked ly the "Bhagavan. 

57-68. The Laksmi Devi, always restless, was v ery much intent on the 
horse and was enchantad and She was looking steadil y with great affection 
on the horse. Seeing this, the BhagavAu became angry and said:— "O 
HeautifuUeyed One ! What you are looking at so intently? Are you soimuch 
enchanted with the sight of the horse that you are not speaking to me a 
single word, though I am repeatedly asking you so often I You lovingly 
dwell on all the objects ; henoe your name is Rama; your mind is also very 
restless, therefore you would be known as Chancbala Devi (the restless 
Devi). 0 Auspicious One ! You are restless like ordinary women- ; you oan 
never stay steadily for a certain time at any one place.«While sitting before 
Me, you are enchanted with the sight of a horse ; then you be born as 
a mare in that world of men, full of dreadful troubles, on the surface of the 
earth. The Goddess Liksmi beoame very much affrightened at the 
sudden curse given by Hari, a matter as it were ordained by the Devas, 
and began to cry aloud, shuddering with pain and sorrows. Laksmi 
Devt, then of sweet smiles, frightened, bowed down with great humility 
to her own lord Narayana and said thus : -0 Deva of the Devas ! O 
Govinda ! You are the Lord of this world and the Ocean of meroy. O 
Kes'ava ! Why have you inflicted on me so dreadful a curse for such a 
minor fault of mine ! O Lord ! I never saw you before so very ansrry; Alas ! 
Where has now gone that affection, so natural and undying, that you 
showed towards me ! 0 Lord ! It is not proper to hurl a thunderbolt on 
one's own relations ; but it is advisable to cast it on the enemies. I am 
alway fit for receiving boons from you. Why have you made me now an 
object, fit for curse. O Govinda I I will quit this life in Your presence. I 
will never be able to live, separated from You. O Lord ! Be graciously 
pleased and say when shall I be free from this dreadful curse and regain 
Your happy companion ? 

69. The Bhagavan said :— " O Davi I When you will get a son in 
the world like me, you will no doubt come again to be my companion. 

Here ends the Seventeenth Chapter on the continuance of the family 
of Bhrign in the Sixth Book in tho Mahapur&nam, S\i Mad Devi BbA. 
gayatam of 18,000 verses by Maharsi Veda Vyasa/ 



60 



546 tot MAD DEVf BhAgAVATAM. 



CHAPTER*XVIII. 



1-5. Janamejaya said .—How did the Goddess Laksmi, the daughter 
of the ocean, come to be born as a mare, when cursed by the Bhagav&n 
in His moment of anger, and what did Revanta do at that time ? In 
what country was tho Devi born as a mave and how did She pass Her time 
alone like one whose husband had gone abroad." 0 Muni ! How long 
and in what forest unfrequented by persons did she pass her time, thus 
deprived of the companion of her husband and what did she do at that 
time ? When was .she reconciled with her husband Vasudeva ? and 
how did she get a son, when she lived in a state of separation from .her 
husband. 0 best of Aryas ! I am very carious to hear this excellent story. 
So describe this in full details to me. 

6. Suta said :— " 0 Risis I Thus questioned by Janamejaya, the 
Dvaipftyan Muni began to reoite the story in its full details. 

7-24. Vyasa said :—0 King ! I will now describe to you the pleas- 
ing story of the Pnranas in a clear distinct language ; hear. Revanta, the 
son of the Sun, became terrified to see Vasudeva, the Deva of the Devas 
Cursing the Laksmi Dsvi and, after bowing down to Janardan, the Lord 
of the world, went off. Seeing the anger of Visnu, the Lord of the world, 
he went quickly to his father and informed him of the curse delivered by 
Narayana to the Goddess Laksmi. And the Laksmi Deri, the lotus. 
«yed, thus cursed, got the permission of Narayana and with a grieved heart 
bowed down to him and came down to the world of mortals. She took 
the form of a mare and went to the spot where the wife of the Sun 
(named Cbohaya) practised her ascetioism in anoient times. The place 
Was the confluence of the river Kalindi and the Tamasa, and decorated 
with lovely "forests and trees situated north of the mountain named Stipa- 
rn&ksa, yielding all desires. There she meditated with her whole heart 
the auspicious Mahadeva Sankara, the Giver of all desires, thus :— 
That Mahadeva is holding the Tris'ula (the trident) on bis arms ; 
His forehead is adorned with beautiful cooling semi-Moon ; He has five 
faces, each face having three eyes ; His throat is coloured blue; He has 
ten Arms ; His body is white like camphor ; He wears a tiger's skin ; His 
upper garment is of elephant's skin ; and snakes are hie holy thread ; He i' 
holding the one-half of the body of Gauri and his neck is adorned with 
glands of human skulls. The Goddess Laksmi, the daughter of the ocean, 
fc : tlfdming the form of a mare, thus practised severe asceticism In that 



Book VI.] - CHAPTER XVIII. 547 

place of pilgrimage. 0 King ! With a feeling of intense dispassion 
(Vair&gyam) to Yards the worldly things, She spent the divine one 
thousand yean in the meditation of Mahadeva, the God of the Gods. 
After that period, the Highest Lord Mahadeva, mounting on His bull, came 
there with His consort Pavvati and appeared before the Laksmi Devi, 
perceptible by his eyes. Appearing thus with His host of His own persons. 
He then spoke to Laksmi, dear to Hari, now practising ascetism in the 
form of a mare, " 0 Auspicious One! You are the Mother of this whole 
Universe and your Husband is the Creator of these worlds and is capable 
to give all desires. Why are You, then, practising asceticism, when He is 
present? What is the oiuse of this? O Djvi ! Why are You praising 
hymns to me, instead of to Vasudeva Sri Hari, Who is capable to yield 
enjoyments and final liberation, and Who is the Preserver and the Lord of 
this world. O Devi 1 Work should be done according to the authority 
of the Vedas ; it is stated in the Vedas that the husband is the lord of a 
woman ; therefore it is never advisable to fix one's mind entirely on another 
person. The eternal Dharma of women is to serve their husbands ; whe- 
ther the husband be a saint or a sinnsr, the wonan, desirous of her 
welfare, should serve her husbanl in every w*y. 0 Daughter of the 
Ocean I Your husband Nardyana is fit to ba servd by all and He is cip- 
able to yield all desires. Why are you then worshipping Me, and leaving 
the Lord of the Goloka, the Deva of the Devas. 

25-32. Laksmi said :— " O Dava of the Devas ! 0 Seat of Aus. 
piciousness ! I know that You are soon pleased with Your servant. My 
husband has cursed me. 0 Ocean of mercy 1 Kindly save me from this 
ourse. O Sambhu ! When I informed my husband of my mental agonies, 
graciously and mercifully He then pointed out how I might be freed of 
this curse thus:— " 0 Kamile ! When Your son will be born, then You 
will be freed of this curse and will, no doubt, come back Bnd live in this 
Heaven of Vaikuntha." Thus spoken, I have come in this hermitage to 
make tapas and to worship Thee, knowing that Thou art the Bhagavan 
the Lord of Bhavanl, the Lord of all and the Giver of all desires. 0 Lord 
of the Devas! How can I get a son without the .intercourse of My hus- 
band ? Though I am guiltless, my husband has forsaken me ana ,s lmng 
in Vaikuofta. O Mahes'vara ! Thou art doing good to all persons ; and . 
Thou art P le«ed with me, then grant me a boon. O Lord 1 I know fu 
well that there is no distinction between Him ^J^' 0 ^. 
Girlja! This truth t have come to leart* from my husband. 0 Har. ! 
You are the same thing that He is and what is He .s the «J«j£ J 
there is not th* least doubt in this. 0 Thou, full of au.pic ousne.s 
Basing the Sameness without any distinction between Him and Thee, 



548 SrI MAD DEVt BHAOAVATAM. 



1 Am meditating on Thee. Had it been otherwise, then I would certainly 
ham been guilty when I take Thy refuge and meditate on Thee. v 

33-86. Ankara said 0 Devi, the daughter of the Ocean ! fetf 
truly before me how you have been able to realise the identity between 
Him and Me." The Devas, Munis and the Maharfis, versed In the Veda*, 
get their understandings baffled by wrong argumentations and never 
realise the identity, without any difference between us. Almost every- 
where you will perceive that many of my devotees blame me. Specially ' 
in this Kali Yuga due'to the influence of Time, this happens to a very great 
eitent.in many cases. 0 Auspicious One I Let that go ! How have you 
come to know this matter, which is difficult even for the liberal-minded 
persons to comprehend. Know that this perception of the identity between 
me and Hari is very rare. 

37-88. Vy?sa said :— " 0 King ! When Mahadeva asked thus with 
gieat pleasure, the Devi Kamalfi, the. darling of llari, gladly replied the 
essence of the matter to Mahadeva. 

89-43. Lak§mi snid :— " 0 Deva of the Devas ! One day Bhagavan 
Visnu, seated in the Padmasana posture, was immersed in deep medita- 
tion. I was very much astonished at this. When His meditation was 
over and when He was in a pleasant mood, I asked Him with great humi- 
lity, 0 Deva of the Devas ! 1 know that You are the Lord of the world 
and Master of this whole Universe ; when Brahma and the other DevaB 
were .united and churned the great ocean, I came out of the waters and 
looked all around to know who is ^the superior one whom I can select 
as ray husband and then, thinking You as the'superior to all the Devas, I 
accepted You as my husband. Now whose meditation You are doing again ? 
A great doubt has thus occurred in my mind. 0 Lord I You are my most 
Beloved ; now disclose to me your innermost desire and thought. 

44-49. Visnu said :— " 0 Beloved ! Hear now, whom I am medw 
tating. I am meditating in the lotus of My heart that Mahldeva Mabes'- 
vara, the Highest of all the Devas. Mahadeva, the Deva of the Devas, 
of indomitable prowess, sometimes meditates on Me and sometimes I 
meditate on the Lord of the Deva, &ankara,'the Destroyer of Tripura, I 
am dear to Siva as his life is dear to him and Sankara is similarly dear 
to me. The hearts of us both are attached to each other in the 
rtoat secret "way possible ; therefore there is not the least difference 
betwixt us, both- 0 lar S e e J' ed 0ne 1 Those men who being my dero&ei 
bate Sanksra, certainly go to hell. I speak this very truly unto yoa." 0 
llahes' vara .! When I asked him this question when he was all alone, that 
Sa^fe of the Devas, the Highest Visnu thus said to me. Therefore I »ffl 
meditating on You, knowing that You are His beloved. Q-JMRbpf* 
' §pd out means by which I e»n mix with My htnlmnd. S ,*,'* 



loot VI.] CHAPTER XIX. 54fl 

BO-e*. Vjisa said ;-'«-0 King ! Mabadeva, skilled in speech, hearing 
ins the words of Lsksmi, consoled Her with sweet words and said 

0 beautiful ! Be peaceful ; I am pleased with Your tapasya ; soon You 
ill come in contact with Your husband. There is not the least doubt 

1 this. When I will send the Bhagavan, the Lord of the world, He will 
jrae before you in the shape of a horse, to satisfy your desires. I will 
ind the Madhusudana, the Deva of the Devas, in suoh a manner, as ha 
ill come in the form of a horse, passionately attached to you. " 0 One 
f good eye brows" !, Thus you will get a son equivalent to Nar&yana ; and 
lie eon will be tho King on this earth and will be undoubtedly worshipped 
y all. " O fortunate One ! After you get your son, you will go to Vaikun- 
ha with Narayana and will reside there as His Beloved. Your Bon will be 
uned by the name of Ekavira; and from him will propagate the Haihaya 
ynasty on the earth. 0 Kamale ! You were blind by prosperity, and, be- 
oming passionate, you forgot the Dev? Parames'vari, residing in your heart, 
'herefi re you have experienced suoh a result. Therefore, to expiate that 
in, take Her refuge by all means. O Devi ! If your heart remained 
ttached to the Highest Devi the blissful Bhagavati, your heart would 
iever have got attached to tho Uchchais'rava horse, Vy3sa said : — " O 
Cing ! Thus granting boons to Laksmt Devi, He with his consort Uma 
anished away in her presence. 

60-02. Kamala Devi, lovely in all respects, whose toe nails are always 
ubbed by the gems on'the coronets of the Devas, began to meditate on the 
otus-feet of Ambika and in expectation of his beloved Hari, in the shape 
>f a horse, praised and chanted hymns frequent'y to the Highest God 
less, in words choked with feelings of intense love. 

Here ends the Eighteenth Chapter of the Sixth Book on the origin 
)f the Haihaya Dynasty <n the Mahapuranam Sri Mad Devi Bhagavatam 
)f 18,000 veries by Maharsi Veda Vyasa. 



CHAPTER XIX. 



13. Vyftsa said :- M .0 King ! Thus granting the boon to the Goddess 
Laksmt, Sambbu quiokly returned to the lovely Kailfis's, adorned with 
Apsarfte (celestial nymphs) and frequented and served by the Gods. He 
then despatched his "expert attendant Chitratupa to Vaikuntha to 
bring the pttrpwe of Lakem! to a successful issue. He said to him 
thus :-«* O Chitrarnp* ! ©o to' Hari and speak to him on my behalf that 



550 &tt MAD DEVf BHAGAVATAM. 



He would go an? remove the sorrows of His distressed and bereaved wife 
and thus make Her comfortable. - . . 

4-9. Thus ordered, Cbitrarfipa started immediately and reached at 
once Vaikuntha, the highest place, oovered all over by the Vaienavas. The 
place was diversified with lots, of various trees, with hundreds of lovely 
lakes, aud echoed with sweet lovely sounds of swans, K&randavas, peacocks, 
parrots, cuckoos and various other birds and adorned with beautiful places, 
decked with flags and banners. It was filled with charming dancings, 
music and other artistic things. There were the lovely Bakula, As'oka, 
Tilaka, Champaka and other trees ; and the beautiful tree MandSra looked 
beautiful and shed all around the sweet fragrance of its Bweet flowers for a 
long distance. Thus seeing the lovely nice palace of Visnu and the two 
doorkeepers Java and Vijaya standing with canes in their hand?, Chitraiptha 
bowed down to them and said :— Well I You go quickly and inform the 
Supreme Soul Hari that a messenger has come under the orders of the 
Bhagavan Sulapan! and is now waiting at His doors. 

10-18. Hearing his words, the intelligent Jaya went to Hari and, 
with folded hands, said:—" 0 Thou Ocean of Mercy ! 0 Kes'ava ! 0 Lord 
of Rama 1 0 Deva of the Devas ! A messenger has come from the Lord 
of Bhavani aud ia waiting at the. doors. I do no not know on what 
important business he has come. Please order whether 1 will bring him 
before You or not. On hearing the Jaya's words, Hari, aware of the inner 
feelings, knew at once the cause and said:— O Jaya! Bring before 
me the messenger come from Rudra." Thus hearing, Jaya called the 
Siva's servant, of a graceful form, and brought him to the presence of 
Janftrdana. Chitrarupa, of variegated appearance, prostrated himself flat 
before Him in the form of a stick and stood up and remained with folded 
hands, The Bhagavan Narayana, Whose carrier is Garuda, 
saw that servant of Siva, of variegated appearance and full of all humility, 
and became vary much astonished. The Lord of Kamala then smiled 
and asked Chitrarupa ;— "0 Pure One 1 Is it all well with Mahadeva, 
the Lord of the Devas and his other families aud attendants ? On 
tfhat business has He sent you here? What does He want me to do? 
6r tell me^ I have to do any other business of the gods," 

19*34. The messenger said: — "0 Thou, the Knower of all that is within 
one's heart ! There, is nothing in this world hidden from Your knowledge ; 
when is that which 1 will say unknown to you I 0 Thou, the Knower of 
present, past and future I I am now saying to you what Sambhu has told 
me to inform You. He has said .'—"0 Lord t The Goddess Likfmt is Your 
dear consort, She, the daughter of the Ocean, and the Bestower of alh ;< 



Soot VI.} 



CtiAPfER XIX. 



success, though an object fit to be meditated by Yakfas, Kinnaras, Naras and 
Immortals, it now undergoing severe penance at the confluence of Kalindi 
| (the Jumna, the daughter of Kalinda) and the Tamasa. Wha is there in the 
three world* that can be happywithout that Mother of the worlds and the 
Giver of all desires ? O Lotus-eyed One ! What pleasure do You fed in 
abandoning Her ? 0 All-pervading One ! Even he who has no riches or 
who is very weak maintains his wife ;then why have You, being the Lord of 
the worlds, forsaken your wife, without any offence, Who is worshipped 
by the whole universe. O Lord of the world ! What advice shall I give 
to You ? He whose wife suffers in the world, is blamed by his enemies. 
0 Omnipresent One ! Fie on his such a life ! O Lord of the worlds I 
Your enemies' desires are satisfied when they see Her very miserable. 
They are laughing and mocking and saying :— "0 Deyi, Kes'ava has 
now forsaken you ; you can spend happily your time with us now." 
Therefore, 0 Lord of the Devab ! Bring that Lady back unto your palace and 
place Her unto your lap, Who is of.good demeanour, beautiful, par sxcel- 
lence and endowed with all auspicious signs.'' O Deva ! Accept, please, 
your sweet-smiling wife and be happy. Though I am at present not in 
bereavement of my dear wife, yet when I remember my former state of 
bereavement, I feel very much trouble. O Lotus-eyed One ! When 
Sati Devi, my beloved Wife, quitted Her life, in DaksVs house, I felt un- 
bearable pain. O Kes'ava ! Let no other body in this world suffer such 
pain. I now remember only the suffering and mental agonies that I 
felt on Her bereavement; I do not give it out to others. After a long 
time, practising severe Tapasya (asceticism) I got Her back in the form 
of Girij a, who felt herself burnt up as it were by the anger She felt on 
aooount of censure cast on Me in the Daksa's house and thus quitted Her life. 
0 Murari ! What happiness you have felt in forsaking your dear wife 
and in remaining thus alone for one thousand years. Console your 
fortunate young wife with good teeth and bring her back to your plaoe. 
O Bhagavan ! Lastly, the Lord Bhavani, the Originatrix of these worlds, 
told me to speak thus to you :— "O Destroyer of Kansa ! Let nobody remain 
even, for a moment, without Laksmi, the Highest Goddess. O Long-lived 
One ! You better assume the form of a horse and go and woisuip hor. 
Then have a child of yours in the womb of your sweet-smiling wife and 
bring her back to your house. 

35-42. -Vyflsa said :-"0 Ornament of Bharata's. race ! Hearing thus 
the words of Chitrarflpa, Bhagavan Hari told that he would do what 
Sankara had told him to do and thus sent the messenger back to Sankara. 
The merger departing, Hari assumed the form of a beautiful hone 



152 



hi mad toivt B hAgavatam 



and immediately left Vaikuntha with a passionate intent for the place 
•where Laksmi was staying in the form of a mare and practising kei 
austerities. Coming there, he saw that the Devi Bimala was staying, in 
the form of a mare. The mare, too, seeing the horse for m- of her bue> 
band Govinda, recognised him and, chaste as she was, remained there 
with astonishment and tears in her eyes. Then those two copulated 
on the famous confluence. The wife of Hari, in the shape of a mare, 
became pregnant arid, in due time, gave birth to a beautiful well quali- 
fied ohild. The Bhagavln then graoiously smiled on her and spoke in 
words suited to the time. "0 Dear! Now quit this mare form and 
assume your former appearance." 0 Loyely-e yed One ! Let both of 
us assume our own forms and go to falkuntha ; and let your child 
remain in this place. 

43-48. Laksmi said :— "0 Lord ! Ho w can I go leaving here this child, 
born of ray womb. It is very difficult to quit the attachments for one's 
own ohild. Know this, 0 Lord ! 0 High-souled One ! This child is 
young and of small body ; therefore it is quite incapable to protect itself. 
If I forsake it on the bank of this river, it will be an orphan, what will 
happen to it then ? 0 Lotus-eyed One ! My mind is now in full attach- 
ment towards it. How can I quit this helpless ohild and go ? When 
Laksmi and Narayana resumed their divine bodies and mounted on the 
excellent Vimanas, the Devas begau to praise them with hymns. When 
Narayaria expressed his desire to go, Kamala said :-"0 Lord 1 You 
better take this child ; I am unable to forsake it. 0 Lord ! 0 Slayer 
of Madhu I This child is dearer to me than my life ; see its body resembles 
exactly like you. Therefore we would take -this ohild with us to 
Vaikun$ha." 

49-54. Hari spoke :~«0 Dear ! You need not be sorry; let this 
child remain here happily; I have arranged for its preservation and 
safety. 0 Beautiful One ! There is a great act to do in this world.' That 
will be exeouted by your child. For this reason I am leaving it here. I 
am now describing to you the above story. The famous King Yayftti had 
a, sen named Turvasu ; his father kept his name as Hari Varm a ; he is 
ka6wn by this name. That king is now practising asceticism for getting 
k'eon for ooe.handred years in a place of pilgrimage. 0 Laksmi ! Lhate 
begot this Son for him. I will go thore .an^ send, the- King hire. €> 
Beautiful-faced Qne ! I will give this son to that King, desiious of an 
issue. H« will take, this son and go back to his bouse. 

55. Vyasa said^-'-O King ! Thus .eonsoling his beloved, whoj^ibode 
is in, the Lotus and placing the child there in that position, : j 
•ajm excellent oar with Laksmi and went to Vaikujfha. 



Book VI.] 



CHAPTER XX. 



658 



Hers ends ths Nineteenth Chapter in the Sixth Book on the origin 
of Haibayas from a mare in the Mahapuranam Sri Mad Devi Bha;,'- 
vatam of 18,000 verses by Maharai Veda Vyftsa. 



CHAPTER XX. 



1-2. Jaoamejaya said : — "O Bhagavan I A great doubt has arisen in 
my mind on this subject. Who was it that took aw*y that son, when both 
Laksoit and Narayana left it, in that forlorn state, in a forest without any 
person there to look after ? 

3-11. Vyasa said "O King! No sooner Laksnai and Narayana 
departed from that place, one Vidyadhara, named Chauipaka, mounting 
on a beautiful celestial car came there at his free will, sporting with a 
womin named Madanalasa. There they saw that oue lovely child, 
exquisitely beautiful like a Dava's son, was playing alone as it liked. They 
then, quickly descended from their chariot and picked it up. Vidyadhara 
becime very glad as a beggar becomes glad, when he gets a hoard of jewels. 
On taking that newly born beautiful child like a Cupid, Champaka gave it 
to the Devi Madanalasa. Madanalasa took it and became very uiuoh 
astonished ; and her hairs stood at their ends. She clasped it to her bosom 
and kissed it frequently. 0 Bharata ! Taking that child on her lap 
as if her own child, Madanalasa embraced it and kissed it and got the high- 
est happin-.se. Then both of them took that child and mounted on the 
ear. The lean Madanalasa then laughingly queried :-"0 Lord ! Whose 
child is this ? Who has left it in this forest ? It seems to mo Maha- 
Deva, desirous to givfc me a son, has given it unto me." 

12-18. Champaka said :-I will just now go and ask the all-knowing 
Indra whose child is this, whether it is of a Deva, Dftnava or Gandbarva. 
If he orders, I will purify this child found thns in this forest by the Art. 
Mantrams and then accept it as my own. It is not advisable to do a thing 
suddenly without knowing all the details. Thus saying 
MadanaU, Champaka went with a . gladdened hear hurnedly ^to the 
city of Indra with that child in his arms. Champaka gladly bowed down 
at the feet of Indra and gave him all the information he knew about t^ 
child and stood at one . ide with folded hands and spoke O Lo.u 
the Devas i I have got this child, beautiful as Cuprd, m the »cred £. 
of pilgtWagft at tUoottfaenca of the Yumna and the Tama a. 
i of %Li I Who* child U this ? and why did they *n* * thsre 



&Rt MAD DEVI bIhGAVATAM; 



you kindly permit, I will take this child as my own sou. This child 
is very beautiful and liked very much by my wife ; it is 
also the rule kid down in the Saitras that one oan accept any child as the 
Kritrima son. Therefore it is my earnest desire that I purify this ohild by 
the Veda Mantrams and take it legally at myown son. 

19-24. Indra said : — Oj Highly Fortunate One I Bhagav&n Vftsu« 
deva, assuming the form of a horse, has produced this child out of the 
womb of Kamala in the form of a mare. He intends to give over the 
ohild, capable to destroy enemies to Turvasu, the son of Yayati, and thus 
will get a great purpose aohieved by the child. That King, very religious, 
will be sent by Hari to-day and he will come for the child in that beauti- 
ful sacred place of pilgrimage. You better go back as early as possible 
and keep the child there as it was before till that king comes to that spot 
at the instance of the Devadeva Visnu, Do not waste a minute more. 
The King will be very sorry if he does not find the child there. Therefore 
0 Champaka ! Quit the attachment that you have for this child. 
You should know that this child will be famous iu this earth as Ekavfra 
(only one hero). 

25-30. Vy&sa said t — " 0 King ! Thus hearing the Iudra's words, 
Champaka took the child and went back immediately to the spot whence he 
picked it up and keeping the ohild there as it laid, mounted on his car 
and went to his abode. At that iustant, the husband of Laksmi. the 
Lord of the three worlds, went to the King, mounted on His car, beaming 
with effulgent rays. When the Bhagavftn was descending from His aerial 
oar, the King Turvasu was very glad to see Him and bowed down and 
laid himself prostrate on the ground. The Bhagavan, then, comforced the 
King, his own devootee, and said " Get up, my child ! Do away with your 
mental distress." The King also eagerly and full of devotion, began to 
utter verses in praise of the Bhagavan. "0 Lord of Rama I You are 
the presiding Deity of the Devas ; Lord of the whole worlds, Ooean of 
Mercy and Giver of advice to all men, 0 Lord I Your sight is very rare 
even to the Yogis ; being myself of a very alow dull intelleot ; 1 have 
been fortunate enough to see you. 0 Lord 1 This shews Your mercy. 

, 31-54. Vyasa'said :— O Bhagavan ! 0 Infinite One 1 Those who are free 
from any desires and free from any attachment to worldly things, they 
•Ion* are entitled to see Thee. O Deva of the Devas I I am bound in 
thousand and one desires. 1 am quite unfit to see Thee. There if no 
doubt in this. When Tiffvasu, the best of the kings, praised thus, Bhagavftn 
Vienu became pleased and began to speak in the following pleasant 
words *' 0 King 1 I am pleased with your asceticism ; now ftek your 



Book VIJ 



CHAPTER XX. 



555 



lesired boon ; I will grant it immediately.' Tho King bowed down 
igain to the feet of Visnu and said :— " 0 Mnrftrl ! For the sake of a 
ion, I have practised this tipasya ; grant me a son like my Self." 
Narayana, the First-born of the Devas, hearing this King's request spoke 
bo bim in infallible words : — '* 0 son of Yayati I Go to the confluence of 
the Yamund and Tamasa\ For you I have kept there to-day a son as 
you like and of indomitable prowess. O King ! That child is begotten 
by me in the womb of Laksmi. The King became very glad to hear the 
i weet pure words of the Bhagavan. Tims granting him the boon, Visnu 
went with Rama to Vaikuntha. The Kiug Turvasu, the son of Yayati, 
bearing these words, became exceedingly gladdened in bis heart and 
mounting on a chariot, whose speod cannot be checked, went to the spot 
where lay the child. The king, of extraordinary genius, wentthero and saw 
that the exceedingly beautiful child, catching hold of his toe by one of his 
soft hands was sucking it by his mouth and was playing on the grouhd. 
The child was born of Narayana out of tho womb of Kiuaall. Therefore it 
resembled like Him. On looking at that beautiful lovely child, the famous 
King Harivarma'a face got cheered up with the intensest delight. The King 
took it up with both of his hands and got merged in the Ocean of Bliss 
and taking gladly tho scent of its head embraced it happily. On looking 
at the beautiful lotus-face of tho child, the King, choked with tears 
from his eyes and with feelings of joy said :— " O Child 1 Narayana has 
given me, the child jewel in you ; so save me from the terrors of tho 
holl named Put," 0 Child ! For full one hundred years I have practised 
a very hard tapasya for the sake of you. Pleased with that, the Lord of 
Kamalft h* given you to me for the happiness of ray worldly career. 
Your Mother Rama Devi has forsaken Her own ohild for the sake of me 
and has gone away with Hari. 0 Child ! That Mother is blessed whose 
face beams with joy by seeing the smiles in your lotus-face. O Delighter 
of my heart I Tte Lord of Rama, the Deva of the Devas, has made you, as 
it were, to serve as a boat for me for orossing to the other side of this Ocean 
of World. Thus saying, the King took the child and gladly went home. 
Knowing that the King had come very close to his city, the King's 
Minister and the city people, the subjects came forward with the priest 
and many other presents and offerings. The bards, singers and Sdtas 
oame in front of the King. The King as he entered into his city looked 
affeotionately on his aubjects and gladdened their spirits by enquiries of 
welfare, Then worshipped by the citizens, the King entered into the oity 
with his child. As the King went along the royal road, the subjects shower- 
td on'fli. head the flowers and fried rice. Then taking the child by b» 
twaaww, the King entered into his prosperous palao* with fau ministers. 



fiRO 5rI mad devI bhAgavatam. 



•The king next handed over the newly-born lovely child, as beautiful "as 
Cupid, to the hands of bis queen. The good queen took the child and asked 
the king:— " 0 King ! Whence have you got this new born child as 
fascinating as the God of Love ? Who has given this child to you ? O 
Lord ! Speak quickly. This child has stolen away my mind. The King 
gladly replied :— " 0 Beloved ! The Lord of Kamala, the Ocean of Mercy 
has given me this child ; 0 Quick-eyed One ! This child is born of NSrl- 
yana's part and out of the womb of Kamala. 0 Devi ! This child ,has 
strength, energy, patience, gravity and all other good qualities. Then 
the queen took the child in his arms and got the unbounded bliss. Great 
festivities began to bo performed in the palace of the King Turvasu. 
Charities were given to those that wanted ; music and singing of various 
torts were performed. Jn this ceremony for the sake of his child, the 
king Turvasu put the name of the ohild as " Ekavira." Getting thus 
the child equivalent in form and qualities to Hari, the powerful 
Indra-like king beoame happy and freed from his debt due to his family 
line, became very cheerful and glad. 0 King ! The king, powerful like 
his enemies, began to enjoy in his own palace with his all-qualified child, 
that was given to him by Narayana, the Lord of all the Devas. He was 
always served by his dear wife and all sorts of pleasures and he felt him- 
self enjoying as a King would do. 

" Here endj the Twentieth Chapter in the Sixth Book on the son born 
of mare by Hari, in the Mahapuranam in &ri Mad Devi Bhagavatam of 
18,000 verses by Maharsi Veda Vyasa. 

CHAPTER XXI. 



1-10. VyAsa said :— « 0 King I In the meanwhile the King Turvasu 
performed the J&takarma (a religious ceremony performed at the birth 
of a child) and other ceremonies of the ohild. The boy was->artured duly 
and began to grow older day by day. The King began to enjoy his worldly 
life on getting this son and thought within himself that the boy had 
fried him from the three debts due to the Fathers, the Ftisis and the Devaf. 
Next, in the sixth month, the King performed the Annaprftsaha ceremony 
(patting the boiled rice in the mouth of the ohild) and in the third year 
performed regularly his Chuda Karaga (the ceremony of the fine tonsure) 
oeremony. He distributed on those occasions various artioles, wetflh »nd 
eon to the Brahmaas* And dth«r{aft!blei to various other mefldioiSW >^ 
made them glad. In the eleventh year, he psrforoed the boy's holy 



Book VI.] . dllAPTER XXI. 557 

bread (Upanayana) ceremony and tying the girdle made of a triple 
tring of Munja grass and put the boy to learn arohery. Next when the 
>oy passed off proficiently in the study of the Vedas and in learning the 
singly duties, the King desired to i n3tal him on the throne. The King 
Purvasu then collected with great care all the necessary articles for 
ostallation in an auspicious day, the combination of Pusya asterism and 
\.rka Yoga. He called then the Brahmins, well versed in the Vedas and 
a the Sastras, and became ready, in accordance with due rites, to perform 
ihe installation ceremony of the prince. Waters were brought from various 
sacred places of pilgrimage and from the several oceans and on an auspicious 
Jay the King performed himself the installation of his son. Whan the cere- 
mony was over the King gave away hoardes of wealth to the Brahmins and 
giving the charge of his kingdom to his son, he went to the forest with a 
desire to ascend to the Heavens. 

10-22. Thus placing Ekavira on the throne, the King Turvasu shewed 
respects to his ministers, and, controlling his senses went to the forest accom- 
panied by his wife. On the top of tho MainaUa mountain he took up the 
vow of Vanaprastha and sustaining his life on leaves and fruits began to me- 
ditate Parvati. Thus when his Prarabdha Karma ended, he left his mortal 
coil with his wife and went by virtue of his good deods to the Indraloka. 
Hearing that the.King had ascended to Heavens, his son Ekavira Haihaya 
performed his funeral ceremonies according to the rules laid down by tho 
V$das, The King's son, the intelligent Haihaya, performed, one after 
another, all the ceremonies due and began to govern the kingdom which 
was free from enemies. The virtuous King Ekavira remained duly 
obedient to his ministers after he got possession of his kingdom and 
began to enjoy all the best things. The powerful Kiug one day went 
on horseback to the banks of the Ganges with the minister's sou. 
Roaming about, he found there the boughs of trees had assumed a very 
graceful appearance, with loads of fruits, echoed with the sweet vo.ce of 
the cuckoos and with the humming of the bees. Close by were the 
hermitages of the Munis, where the bucks were skipping about and 
at othef places the Vedas wero being chanted. The smoke was seen 
rising ; from the altars, where oblations were being offered and geared 
to tan like a Wack canopy in the Heavens. Full r, P e ^ * 
enhancing the beauty of the fields and the cowhe^s^ ^ * 
watching the fields. Place, of recreations adorned w.th full blow 
and bLiful grove, were attracting the attention ^ 
The various trees, PiyWa, Cbampaka, Panama, Baku a, , , ^ 
aaad Mandftra, «d,otli*e were adorned with frmts ste ^ 
mind* of the people. At other plaoes, other trees 



558 M MAD BEVt BHAGAVATAM. 



Mango, Kali Kadamba, etc., stood gracefully. Next when the King 
went to the Ganges water, he saw the gay beautiful full blown lotuses 
were spreading their fragrant scents all around. 

23-31. On the right side of these Ipluses, he saw a lotus-eyed girl. 
She was shining like the gold, her beaitiful hairs were long and curling ; 
her throat was like a Kambu, belly thin, lips like the Bimba fruits, several 
other limbs well built and graceful, breasts risen a little, nose Jbeautiful 
and all her body was exquisitely lovely ; that lady just blooming into 
youtb was suffering bereavements from her comrades and was very 
distressed and seemed bewildered. She was crying like an ewe in a 
dense lonely forest. Seeing her, the King asked her what was the reason 
of her sorrows ? 0 Cuckoo-voiced One I You are as yet a girl ; who has 
left you alone in this state ? 0 Sweet Oue ! Tell me where is your 
husband now or where is your father ? 0 One looking askance ! What 
is your trouble ; explain it to me. 0 thin-bellied One I I will, no 
doubt, remove all your sorrows and troubles. O fnir-limbed One ! In my 
dominion nobody ever givos trouble to any other body. O lovely One ! 
There is no fear in my kingdom from thieves or ttuksisas ; or any 
fear from any serious dangerous calamities on this earth, fear from 
lions, tigers or any other dangers while my sway is predominant. 

- 32-41. 0 One of beautiful thighs I -Why are you crying on this lonely 
bank of the Ganges ? Tell me what is your pain ? 0 Pure One ! I can 
remove the pains and miseries, even of a serious- nature, of men, whe- 
ther they come from the Deva or human sources ; and this is my principal 
vow. 0 Large-eyed One ! Speak what is your inmost desire ; I will 
carry it out instantaneously. When the king thus spoke, that beautiful 
woman spoke in gentle words :— "0 King 1 Hear the cause of my sorrows. 
0 King I Why will the people cry, to no purpose, unless calamities come 
before them ? O Mighty-armed One 1 1 now tell you why I am weeping, 

* 0 King I There was a very religious King named Rabhya in another 
province that is not yours. At first he had no issue. He h id a very 
beautiful wife named Rukmarekbi. She was clever, chaste and endowed 
with all auspicious qualities. But issueless as she was, she remained 
very sorry and, in a remorseful tone, she spoke to her husband Rai- 
bhya :— "0 Lord! I am barren ; I have no sons ; I am therefore a very un- 
happy creature. My life is in vain ; what use is there in my living ? When 
the queen thus spoke very distressedly, the king called the Brabminas, 
versed in the Vedas, and began to perform an excellent sacrificial cere- 

imony, in due aocordanoe with the.Vedio rules. With a desire to get * eon, 
he made many presents in profuse quantities, When copious quantities 



Book Vl,] CHAPTER XXt 559 

of ghee were offered as oblations, there arose, from the fire, a girl beautiful 
in all respects and endowed with all auspicious signs. 

42-53. Her teeth were very nice, eyebrows very lovely, face 
enchanting like a Full Moon, the lustre of the body lovely and of a 
golden colour ; her hairs were fine and curling ; her lips like the Birnba 
flowers ; her hands and face were of a red colour ; her eyes were red like 
lotus and her limbs were soft and gentle. When the girl arose from 
the fire, the priest (Hota) took that lean and thin lady of a nice waist 
by her arms and presented her to the King and said :— "'0 King ! 
Accept this daughter, endowed with all auspicious signs. "When Homa 
was being performed, the daughter came up like the garland Ekavalt ; 
therefore this girl became famous in this world by the name Hkavali. 
0 ltuler of the earth 1 Take this girl, resembling a son ard be happy. 

O King ! Visnu, the Deva of the Devas, has given you this 
Jewel, this daughter ; * so be contented. Hearing thus the words of 
the priest, the King saw this good-looking girl and with gladdened heart 
took the beautiful daughter from his hands. Thus with that lovely 
daughter he went to his wife Rukmarekha and said :-"0 Beautiful 
Oue°! Take this daughter. The queen Rukmarekha felt the pleasues 
of having a son when she got in her arms that lotus eyed beaut.ful 
daughter. The King next performed the natal and other ceremonies 
of the daughter and did all other acts as if she had been a son to him 
duly in accordance with the rules. The King performed h.s own sacnfioal 
ceremonies and gave away lots of Dak|inas,to the Brahmins and 
dismissed them and became very glad. That beautiful girl was nursed 
and cared after like a son and she grew older day by .Ly. The Queen 
R uk marekhuwas very gladdened to get her. On that very day the b, 
day festival was performed as on the occasion of the birth of a son. And 
that daughter grew older, very affectionate and dear to all. 

54-61. 0 Lovely One I You are a king and intelligent too 1 [ will 
describe to yon aU the detail* ; Hear. I an 
minister to that King. My name is Yas ovat. That dau 
look alike and of the same age. Therefore , *. 
comrade. I spend my time day and n.ght always w. 
stantdear companion. Ekavali likes very nine - to ema. P 
wherever she find, sweet-scented ^ '^'^^ 
findhappine.*. At the distant banks of the Ganges ma y ^ ^ 
therefore Ekavali goes there with great P^" EWvali ged to 

and her other fellow mate.. One day I told the Kmg 



560 Sftl MAD PEVt BHAGAVATAM. 



go daily to a distant solitary forest to see the lotus-lake. Then thi 
King addresed her not to go and he got a lake built within the compoundi 
of his palace and planted many lotus seeds therein. Gradually the lotusei 
began to blossom and the bees came there to drink honey. Still sh< 
used to go outside in search of lotuses. Then the King sent armed 
guards to accompany her. Thus that thin-bodied daughter of the King 
used to go daily to the banks of the Ganges for play, guarded by armed 
soldiers, accompanied by myself and other companions. Again when the 
. sporting was over, she used to return to the palace. 

Here ends the Twenty- First Chapter on the Sixth Book on the 
installation of Ekavira and the birth of Ekavali in the Mahlpuranam 
Sri Mad Devi Bhagavatam by Maharsi Veda Vyasa. 



CHAPTER XXII. 



I- 10. Yas'ovati spoke "0 King 1 One day Ekavali got up early 
in the morning and went to the banks of the Ganges, accompanied by 
her companions ; they began to fan her with a chowrie. The armed guards 
accompanied her. Slowly she went where there were the lotuses in 
order to sport with them. I, too, went with her playing with the lotuses 
to the banks of the Ganges and both of us began to play with lotuses 
with the Apsaras. When both of us were deeply engaged in the play, 
then one powerful Danava, named Kalaketu, came up there suddenly 
with many Raksasas armed with parighas, swords, clubs, bows, arrows 
and tomaras And many other weapons. Ekavali was playing with the best 
lotuses when Kalaketu saw her in that state, blooming with beauty and 
youth as if like Rati, the Goddess of Love. 0 King 1 1 then spoke to 
Ekavali :— "Look ! Who is this • Daitya that has come here un- 
expectedly :— 0 Lotus-eyed One t Let us go into the central part of our 
armed guards. 0 King I My companion and myself consulting thus, went 
out of fear immediately into the centre of the armed guards. 
Kalaketu was seized with the arrows of Cupid, and no sooner he looked 
at that beautiful young lady than he, with a very big club in his hand, 
hurriedly came to us, drove away the guards, and took away , my 
lotus eyed companion, of thin waist. Then the, young lady, helpless, began 
to tremble and cried aloud. 

II- 22. Seeing this, I spoke to the Danava : -Leave her and- take me. 
The passionate - Danava did not take me bat he went away, tailing my 



iooK Vt] CHAPTER XXtl. 5^ 

ompanWn. jhe guards exclaimed :— "Wait, wait ; do'nt fly away with 
he girl ; we are giving you a good le B son." Thus saying,' they made 
he powerful Dftnavas stop and both the parties engaged in a very 
errible oonfliot, astoinding to all. The followers of the Dftnavas, more 
ruel and all fully armed began at once to fight with great enthusiasm for 
heir Master's oause. Kftlaketu himself began to fight afterwards 
erribly anti killed the guards. He, then, with his followers, carried 
way my companion towards his own city. I, too, followed my companion, 
then I saw her thus carried away by the Danava and crying out of 
sar. I also walked crying aloud by those tracks as would enable my 
lakbi to see me. She, too, seeing me, became somewhat consoled. 
,'rying out repeatedly I approached her. She was already very dig- 
ressed and when she saw me, she clasped me closely around my 
ieck, perspiring and stunned and, becoming more distressed, cried aloud, 
[ftlaketu then shewed his liking for me and told that my quick-eyed 
ompanion was very afraid and that I might comfort her. He told me 
hus : — "0 Dear 1 My city is like the Deva's abodes ; you will soon 
>e able to go thore. Prom to-day I become your slave, bound by love. 
)o not cry thus distressedly : be comforted." In these words he told 
ae to comfort my dear companion. Thus speaking, that villain made 
ioth of us mount on the beautiful chariot aud making us sit by his sides 
rent gladly and quickly to his own beautiful palace, followed by his 
irmy. 

23-80. That Demon placed both of us in a beautiful house white wash* 
d and mirror-like and kept hundreds and thousands of Raksasas to watch 
,nd protect us. On the second day he called me in private : — "Your com. 
(anion is very much distressed on the bereavement from her futhor and 
aother and is lamenting ; make her understand and console her." Ho 
oldraeto speak the following words to my companion :—"(.) One of 
•eautiful hips 1 Be my wife and enjoy as you like. O One with a 
ace beautiful like the Moon ! This kingdom is yours ; ever I nm your 
'bediont slave." Hearing his unbearable harsh words I said :— "0 Lonl ! 
'■ will not be able to speak her these words, disagreeable to her. You 
>etter speak this yourself." When I spoke thus, that wicked Danava 
truck by tbewrrowt of Cupid began to speak gently to my dear companion 
>f thin belly, thus :— " O Dear One ! To day you have successfully cast on 
ne the Vwlkaran* Mantra (one of the Tftntrik processes by which 
'lover is made to com* under subjection); O Beloved! Therefore 
k '» IbSt my heart k stolen and so muoh brought under your sub- 
lection j thie. has Averted me into a veritable slave of yours; then 
'Qovv thU-aa oertain that I am your slave.; 0 -Sweet One! 

71 



M &bX MAD DBVt bhAgavatam. 

I am very muob troubled by the Cupid.'* arrow* and 1 am semi* 

unconscious ; therefore 0 Lean-bellied One ! Worship me. 0 One of 
beautiful thighs 1 This ydbth is a very rare and transient thing ', 0 
Auspicious One ! Now embrace me as your husband and make your youth 
a veritable success. 

31-36. Ek&vatt said 0 Fortunate One ! My fat her wanted to 
hand me over to a prince named Haihaya ; I also mentally adopted him as 
my husband. You are certainly aware of the Sastras ; how can I now aband- 
on the eternal religion and the virtue of a woman and take up another bar 
band. The girl must accept him to whom the father betrothes. The girl is 
under every circumstances dependant. Never do they get any independence. 
Though Ekavali said thus, the vicious Daitya struck by Cupid's arrows, 
did not desist and did not leave me and that larged-eyed companion. 
His city lies in P&tala and is a very dangerous place ; always it is guard- 
ed by Raksasas and surrounded by a moat ; inside is built a beautiful 
and strong fort. Now my dear companion) the queen of my heart, is stay- 
ing there with a grievous heart and I am here wandering hither and 
thither very much troubled on account of her bereavements, 

37-46. Ekavira* said :— " 0 Beautiful-faced One I How have you 
been able to get away from the city of that wicked demon and how hayo 
you been able to come here ? I am perfectly at my wit's end. Say 
quickly all these. 0 Proud One ! I doubt your words ; the father of 
your dear companion resolved to give his daughter to Haihaya in 
.marriage ; now I am that Haihaya. I am the King by that name, on 
this earth ; there is no* other King by the name of Haihaya. Is it that your 
dear companion is meant for me ? 0 Bhamiui (passionate womao) ! 
Remove my doubts ; I wiil kill that villain Raksasa and bring just now 
your dear companion ; there is no doubt in this. 0 One of good vows I 
Shew me that place, if it be known to you, Has any body informed her 
father that She is suffering from so many troubles ? Has her father come 
to know that her daughter has been stolen and carried away ? And has 
he made any effort to rescue her from the hands of that villain RAkfssa ? 
J» it that the King is cilm ami quiet, knowing tjsiajfc^his daughter has ; 
been kept in prison ? Or is it that he is unable to free hw from bondage ? 
Say quickly all these things before me. 0 Lotus-eyed One 1 You have 
captivated my mind by describing the extraordinary qualities of your < 
<l«ar companion and have made me passionate too. Alas t When wjll i* I 
be that I will free my beautiful beloved from the greatest perilous situa* j 
.♦ion and shall see her face and her eyes, beaming with joy, Q Sweet-' 
(•peaking One f Say, by what means I can go to that impassable city' 
;UoW have yon beenrable to couie from thm?. 



-Book VI.] * CHAPTER XXII. 568 

47-63. Yaiorott said : — " O King I In my early age I got the Man- 
tram of the Deri Bhagavati with its seed Mantram (myatio syllable iovovl- 
ing in it the power connoted by the Devt) and how to meditate it. While 
I was in the Danava's place I thought out that at that juncture I would 
worship the powerful Chandika who gives instantaneously one's own 
desires. If I worship that Sakti, That fruotfies all desires, That is all meroy 
to Her Bhaktas, certainly She will free my dear companion from this her 
bondage. Though She is really without form, yet She, without anybody's 
help, by Her ovt n force, She is creating, preserving, and at the end of 
the Kalpa, destroying this Universe. Oh ! She is very wonderful indeed ! 
Thus thinking I began to meditate that auspicious red-robed and red- 
eved Devi, the Lady of the Universe, and recollected mentally Her form 
and repeated silently Her Vija Mantram. When I meditated thus for 
merely one month, Chandika Devi became, through my devotion, mani- 
fest to me in my dreams and bagan to speak in sweot nectar-like 
words :— "You are now aBleep ; go quickly; to the beautiful banks of the 
Ganges. The enemy destroyer, the powerful Ekavira, the greatest of all 
the kings, will come there. Dattatreya, the Great Lord of the Munis, has 
given him my Mantra named Mahilvidya ; the King also constantly 
worships me devotedly with that. His mind is constantly attached to 
Me and he constantly worships Me. What more to say than this fact 
that the king, extremely devoted to Me, meditates on Me as the internal 
controller of all beings. That intelligent son of Laksmi will come for 
sport to the banks of the Ganges and will ramove all your sorrows. That 
king Ekavira, versed in all the Sastras will kill the Raksasas in a dread- 
ful battle and will rescue Ekavali. So now you pay heed to my word- 
Lastly, She told me that her companion should marry that beautiful 
King, endowed with all auspicious qualifications. Thus saying, She 
disappeared and I instantly woke up. Then I informed my lotus-eyed 
dear Sakhi all the details of my dream as well my worshiping the 
Devi ;hearing~thU, her lotus-face beamed with joy and gladness. That 
sweet-smiling Ekftvali very gladly told me « O dear Co^l Go 
at once for oSr success." That truth-speaking Bhagavatt A-WtDwI 
will relea« us from our bondage. O King 1 When my dear coop n on 
ordered me thus, I thought it proper, as also dictated to me » my dre m, 
to go out and soon I did it O King! Due to he grace of he Grea 
Devt, I came to know the way and I also got the qu.ck mot. n^ Thus 
I have ^scribed to you the cause of my sorrow. 0 Hero 1 Who are you, 
whose son are you ? Speak truly to me. 

Here end, the Twenty-second Chapter n the S,xth Boo ^on th 
aarrationto Haihayathe : stealing away of EWvali » Sri Mad Devi. 
BbAgavatam of 10,000 verm by Mahar|i Veda Vyftsa. 



&Rt MAD DEVf BHAGAVATAM." 



CHAPTER XXIII. 



1. VyAna sai.l " 0 King ! That powerful son of Lakenii, Haihaya, : 
laaama very glad to hear these words of Yas'ovatt and said : — • 1 

2.14. " 0 One of beautiful thighs ! Hear in reply to your query : — 
I am Haihaya, the son of Lakami, and I am known in this world by tba 
name of Ekavira. Now you have made my mind dependent. What am 
I to do now ? where to go ? Thus distressed with bereavement from your 
dear companion, my mind is struck with Cupid's arrows and is confounded 
with her extraordinary beauty that you just now described. Next jour des- 
cribed her qualifications and my mind is ravished. Again when you des- 
cribed before me what she uttered in the presence of the Raksasa, I am 
struck with great wonder. Tour dear companion Ek&vali said before the 
vicious D&nava Kftlaketu " I have already selected the King Haihaya. I 
will not select any other than him, this is my firm resolve." These words 
have converted me into her slave. O sweet-haired One ! Say now what 
service can I do to you both ? I am not acquainted with that wicked 
dimon's palace ; never I went to his city. 0 Pair-eyed Oue ! Say how I can 
go there ; for you are the only one that can lead me there. Therefore take 
me quiokly to that place where your beautiful dear companion is staying." 
Your dear companion, the daughter of the King is very much afflic.ted 
with sorrow ; soon I will free her, by destroying that cruel Rakfasa. 
There is no doubt in this. 0 Auspicious One ! I will rescue your dear 
companion and bring her to the city of yours and hand her over to the 
hands of her father. Then that King, the enemy destroyer, will perform 
the marriage ceremony of his daugther. I think this is the desire of 
your heart. 0 Sweet-speaking Onel Know that; that is also my 
desire. 0 Beautiful One 1 Now that desire will be fulfilled by ypur 
eforta. Show me quickly that plaoe and see my prowess. 0 One with 
a face beautiful like the Moon I It seems that you will be able to, do my 
work. Soon do such as I can kill that wicked demon, who steals others' 
wives. Now show me the way to the impassable city of that.Rakeaai. 

18-26. Vyasa «aid:-.«0 King I Hearing the sweet words of the; 
prince, Y^oratl became very glad and gently began to speak out how be 
eould go to the demon's oity. 0 King I Take the success-giving Mantra 
of Bbagawtl and I would then be able to show you to-d»y thaeity, 
guarded by^he ftaksam, 0 Kina l Better arrange fco- fatlte vonv **«t * 



rook VI.] * CHAPTER XXUk . 566 

army with you ; for you will have to fight no sooner you go thora. 
Kalaketu is personally a great warrior surrounded by Raksasas of groat 
power and strength. Therefore be initiated in the Mantram of S'ri 
Uhiigavati and accompany me. So you will surely be successful. 
I will show you the way to the city of that Demon. Slay that vicious 
and vilest of the Raksasas and rescue my dear companion. Hearing thus, 
Haibaya was duly initiated into the great Mantram of Yoges'vari, named 
Trilokirilaka Mantra (Hrim Gauri Rudradayite Yoge !§vari Hum Phat 
Svaha is the Yoges'vari Mantra), by Mabarsl Dattatreya, accidentally come 
there (as if ordained by Fate), the chief of Jnanins (the Gnostics;, that 
is conducive to the welfare of the beings. Thus by the influence of the 
Mantram the King got the power of knowing all things and going 
everywhere with unobstructed speed. Then the King Haihaya quickly 
went with Yas'ovati to the impassable city of the Raksasas, accompanied 
by a vast army. The city was surrounded by snakes and guarded by 
the terrible Raksasas like the city of PatSla. The messengers of the 
Rakflasa, seeing the King coming, were struck with terror and crying 
aload quickly went to K&laketu. Kalalsetu, struck with Cupid's arrows, 
was sitting, beside EkiWali and was speaking many modest words when 
the messenger went there suddenly and said : — " 0 King ! The atten- 
dant of this lady Yas'ovati is coming here with a prince and an army. 

27-29. 0 King 1 We cannot tell exactly whether the prince is the 
son of Indra, named Jayanta or K&rtikeya. After all, puffed up with the 
strength of his army, he is coming here. O King 1 The battle is 
imminent ; now make your arrangements fully and carefully ; fight with 
the son of x j)eva or abandon this lotus-eyed Lady. O King 1 At a 
distance of three Yojanas from this place, he is staying with his army. 
Now equip yourself and quickly deolare the war by blowing the war 
trumpets. 

30-36. Vyftea said :— " 0 King ! Hearing the messenger's words, 
Kalaketu, the King of the Demons, became overwhelmed with anger 
and at onoe sent many powerful Raksasas, holding all sorts of weapons 
and spoke out to thern : - u 0 Raksasas ! With weapons in your hands, 
go before them quickly." Ordering them thus, Kalaketu asked in sweet 
words Efeavali who was in front and very distressed. O Thin-belhed 
One ! Who is coming here ? Is he your father or any other rcan 
coming with his amy to release you. Speak this to me truly. If y°™ 
father cornea here to take you back, being very much distressed with 
your bereavement, I will never fight with him, if I come to know this 
truly j raJHer J. *ffl bring him to my bouse and worship bun with the exeei- 



666 



M MAD DEVt BHAGAVATAM. 



lent horses, gems and jewels and clothings. Really I will show my full 
hospitality duly to him when be comes here. And if any other person 
comes, then- 1 will take his life by the sharpened arrows; there is no 
doubt in this. Know this as certain whoever comes here for your rescue 
is brought by the hand of Death to me. Therefore, 0 Large-eyed One ! 
Say who is this fool that is coming, uot knowing me as the powerful and 
unconquerable K&la (Death). 

37-38. Ekavali said 0 Highly Fortunate One I I do not 
know who is this body coming to this side with a violent speed. 0 King! 
How can I know that when I am in this state of confinement in your 
house. This man is not my father nor my brother. Some other powerful 
man is coming here. I do not know exactly what for he is coming. 

39-40. The Demon said :— My messengers say that your comrade 
Yas'ovati has taken with her that warrior and is coming to this side 
with great energy. Where has your olever companion gone now ? 
0 Lotns-eyed ! There is no enemy in the three worlds strong enough 
to fight against me. 

41-06. Vyfisa said :— "0 King 1 Just then other messengers hur- 
riedly came there terrified and spoke to Kalaketu who had been staying 
in the house, thus :— « O King ! The army has come quite close to 
the city and how are you staying in the house, calm and quiet ? Better 
inarch out of the city with your vast army as early as possible. The 
powerful Kalaketu, then, hearing their words, mounted on the chariot 
and quickly went out of his city. The King Haihaya, on the other hand, 
suffering from the bereavements of his dear lady, suddenly came there 
mounted on horseback. The terrible fight ensued then and there 
between the two and each one struck the other with sharpened weapons 
and the quarters all around blazed with their glitterings and olashmgs. 
When the terrible fight was going on, Haihaya, the son of Laksmt, struck 
Kalaketu, the King of the Daityas with a very powerful~elub. (Gada). 
Thus struck by the Gada, the Lord of the Daityas fell on the ground 
like a mountain, struck by lightning, and died. All the Raksasas fled a,way 
on all sides, sjruok with terror. Yas'ovati went then very hurriedly with 
a gladdened heart to Ekftvali and began to speak to her in terms of 
surprise and in sweet" words :— 0 Dear ! 0 Dear ! Come, Come ; the 
great warrior, the prince Ekavira has killed the Lord-of the Daitvas in 
• dreadful battle. That King in now waiting, tired in the midst of his 
soldiers. He has already heard from me about your beauty and' qualities ; 
and now he is expecting to see you. 0 One Looking askance I Now satis- 
fy your eyes and mind |»y wejng that King who is like the Cupid. When 
# 



Book Vt] 



CHAPTER XXUt.' 



56t 



I described to him before on the banks of the Ganges your beauty and 
qualifications, he got enamoured of you and now he is suffering from 
bereavements and wants to see you. Thus, hearing, Ekavali determined 
to go to him and as she was yet unmarried, she becamo abashed and 
afraid. She thought how could she see the prinee as she was un- 
married. It might be that he being passionate would catch her by her 
arms. Thus, troubled with thought, that daughter of the King, with a sad 
look, and wearing poor clothes, Ekavali went with Yas'ovati on a palan- 
quin, carried on men's shoulders. Seeing that large-eyed daughter of 
the King coming there, the priuce said :— " O Beautiful One ! My two 
eyes are very thirsty to see you. Satisfy my eyes and mind by shewing 
yourself to me. Seeing the prince passionate and the King's daughter 
very much abashed, Yas'ovati, who knew the rules of modesty, thus spoke 
to the prince : — " 0 Prince ! The father of my dear companion 
expressed a desire to betroth her to your hands. She is also obedient to 
you. Therefore your meeting will certainly take place. O King t 
Wait ; take her to her father ; and he will perform duly the marriage 
ceremony and betroth her to your haDds. Know this to be quite certain. 
The King took her words to be quite just and true and taking thoso two 
ladies went with his army to the house of the father of Ekavali. Eka- 
vall's father became very glad and cheerful to learn that his daughter 
was ctfming and, accompanied by his ministers, went hurriedly to her. 
After a long time the King saw his daughter in poor clothings and became 
highly pleased. Yas'ovati then described in detail all what happened 
before the King. The King then with his minister brought with great 
love, courtesy and gentleness Ekavira to his house and on an auspicious 
day perfoimed the marriage oeremony of him with EWvali, in accord- 
ance with due ceremonies and rites. Then the King gave away many 
clothings, ornaments, jewels, and articles for fitting a house 
and many other things and worshipped duly and sent his daughter to- 
gether with Yas'ovati away with the King Haihava. Thus the- marriage 
ceremony was performed and the son of Laksmi gladly returned to his 
house and began to enjoy many pleasures with his wife. Then, >n course 
of time, in the womb of Ekavali the King Haihaya got a son named 
Kritavirya. The son of this Kritavirya is known as Kartavirya. 0 
King ! Thus I have narrated to you the origin of the Ua.haya 
dynasty. 

Here e,d..the Tw»ty-thir4 Chapter in the Sixth Book on the M* 
of Haihaya and Kftlaketu in the Mahft Puranam Sr. Mad Devi 
Bhftgavatam by Mah»r«i Veda Vyasa. 



m §Rt MAV t)BVi4B&GAVATAti. 



CHAPTER XXIV. 



1-5. The King Janamejaya said " 0 Bhagavan ! 1 am not satiated 
with the drink of the divine sweet nectar-like words coming out of your lotusi 
mouth. You have describe! to me in detail the wonderful and variegate^ 
story of the origin of the Haihaya dynasty ; but, O Muci ! There 
has arisen in my mind a curiosity to know something more on this 
subject. See the Bhagavan Visnu, the Lord of Laksmt, the Deva of 
the Devas, the Ruler of this whole Universe and the Cause of the Crea- 
tion, Preservation and Destruction ; yet that Best of Purusas 5ri 
Bhagavan had to assume a horse form. He is undecaying and independ- 
ent, how then He came to be dependent? Clear this doubt of mine. 
O Best of Munis ! You are omniscient ; therefore satisfy my curio- 
sity by describing this wonderful event. 

6-16. Vyasa said :— " 0 King ! Hear what I heard of yore from 
Narada how this doubt was removed. The mind-born son of Brahma, 
Maharsi Narada got powers to go everywhere by virtue of his Tapas, 
could know everything, was of a calm and quiet nature, dear to all and 
be^was a poet. Ou one occasion he went out on tour round the world, 
playing with hi* lute in time with^Svar and Tan. One day he came to my 
As'rama, singing many things concerning Brihat Rathantara Satna Veda 
and the sweet nectar-like Gayatri, the Giver of Liberation. 0 King I 
There was a very sacred plaoe of hermitage, beaming as it were with hap- 
piness and self-knowledge, named damyaprasa, on the banks of the river 
Sarasvati. There was situated my hermitage. Seeing the lustrous 
Narada Riei, the son of the Grand Sire Brahma, ooming, I got up and 
offered him duly Padya (water to wash his feet) and Argha (offerings of 
worship^ etc., and worshipped him. When that Muni of indomitable 
lustre took his— seat on the Asana, I sat beside him. When I found 
Narada, the Giver of Knowledge, at rest and quiet, J duly asked him the 
Very sam? question that you have asked me just now. O Best of Mania 1 
What happiness is there on the beings taking their birth in this 'world. 
I never found it in any place or in any concern, this I can say positively. 
Still why do the high minded persons do Karma, fascinated by the enohant- 
roenta oi lb» wotldL Look! I was born in an island. Jus.t afteV my 
... bitth, my mother forstfok me. Helpless, I grew in the fof«rt'«i ; my 
Barm* allowed. Next I performed a very' severe tapsWysV befor ilatift- 
d«r*» the Deva of the DeYae, 09 the mountain with a desire to have, a ion 



SooiVU cmPTUft xxtv. ^ 

17-38. As a fruit of that I got Suka aa my son, the foremoat of the 
Inostics, and taught him completely the essence of the Vedas from the 
iginning to the end. O Devarsi ! When my son got wisdom from you, 
e left this world even when I became very distressed on his bereavement 
nd wept aloud and he went away to the next world. Very much 
fflicted for the parting of my son, I abandoned the great Mountain Meru. 
got very lean due to the absence of my deir son whom I loved very 
inch ; and becoming very distressed and knowing this whole world to be 
in illusion! I ^remembered my mother and went to the Kuril Jangala 
listrict, aa if bound up and controlled by the snares of Maya. 
Yhen I heard that the King Sintauu had married my mother, I built 
ay hermitage on the holy banks of the Sirasyati and remained there. 
When the King Santanu went to the next world, my ohaste mother 
•ainained with two sons. At that time Bhiama looked after their 
matenance and maintained them. The intelligent Gangft's son Bbjsma 
Deva installed Ghitrangada ou the throne. A short while after this, 
Chitrangad»,;too, looking like a second Cupid and extremely lovely, went 
k o the jaws ot death. The mother Satyavatt was drowned in the sorrows 
for his son Chitrangada aud began to weep for him. O King ! Knowing 
my mother in that sorrowful condition, 1 went to her. Bbaeina and I 
then consoled her with hopeful words. Bhistna Deva was averse to 
marrying and then becoming a King ; and, therefore, he installed again the 
jounger brother, the .powerful Vichitravirya on the throne. O King ! 
Bhisma defeated by his own prowess the kings and brought the two 
daughters of the King Kas'iraj and handed them over to Satyavatt, so 
that she might give them over to Vichitravirya. Then, ou an auspicious 
day, and iu an auspicious Lagna (moment) when the marriage ceremony 
of my brother ViohitraTirya was performed, I became glad. My brother, 
» good archer, was shortly afterwards attacked with consumption and thus 
he died without any issue. At this my mother became very sad and dejected. 
Seeing the husband dead, the two daughter, of O.'iraja became ready 
to preserve their religion of chastity and said to their mother-in-law, 
sorrowful and weeping :-We two shall accompany our husbands and become 
Sati (♦. «., be burnt up with our husbands). O Devi 1 We wdl go to 
the Heaven, with your .on. We, the two sisters united, w, enjoy «.th hm 
in the Nafldana Garden. The mother was very much attached to hem 
and with the fission of Bbi.ma Deva, very affe cUonate y made hem 

desist from JTgreat When T B °JZ and 

Vichitra,Wa we« over, mother consul ed «ttt J h *™ ™ 

remembered me in Haatinan^ara. A. soon as she «™«*^™" 
diately I k*w,W«.aW feeling, and hurriedly came to Hast.nanagar 

n 



WO &tf MAD DJBvf BHlGAVATAM. 

and, with my bead bowed, fell prostrate before her feet, and with folded hind* 
addressed iny mother who was very much inflamed with the fire' of 
sorrow for the death of her son, thus :— 0 Mother I Why have you 
called me here mentally ? I see you are very much dejected ; I am your 
servant ; order me what I can do lor you. 0 Mother ! You are my greatest 
place of pilgrimage and you are my highest deity; I am very auxions since 
I have come here ; say what you desire. 

.-"39.44. Vyasa said :-"0 Best of Munis! When I said thus and 
waited before' her, then she looked at Bbtsma standing dose by and 
said :— "0 Child 1 Your brother died of consumption ; therefore I am 
very sorrowful, lest the family becomes extinct." 0 Intelligent One ! For 
the continuance of the line, then, with the permission of the Ganga's son, 
I have called you here to-day by the Samadii Yoga. 0 son of Paras'ara ! 
You re-establish the name of S'Antanu that is going now to be well nigh 
extinot. 0 Vyasa Deva ! Relieve me soon from this sorrow of mine, lest 
this line be extinct. There are the two daughters of KaYir&ja, honest 
and good and endowed with youth and beauty. 0 Highly Intelligent 
One I Better you cohabit with them and save the family of Bharats 
by begetting sons. You will not be touched with any sin. 

45-55. Vyasa said :— "0 Devarfi ! Hearing the mother's words, 
I became very anxious and humbly told her with great shame :— "0 
Mother I To touch another's wife is a very sinful act ; knowing well 
the path of Dharma, how can I willingly and intentionally violate that ? 
So also, the Maharsis say ;--That the wife of a younger brother is like 
a daughter. Studying all the Vedas, how can I do this blame-worthy 
and adulterous act ? To preserve a line of family by illegal ways is 
never to be done ; for then the fathers of the sinners can never cross this 
ocean of world. How can he, who is the spiritual preceptor of all, and 
the writer of all the. Puranas, do this act knowi B gly which is awfully 
strange and very bad and nasty in its nature. My mother was very much 
plunged into the sea of sorrows for the breavement of her son; so to 
preserve the family, She came again tome, weeping and said :-«0 son 
of Paras'ara ! If you follow my word, y«m wo'nt incur any sin. 0 
Child! If the reasonable words of the Gurus be, even faulty, one should 
obey them according to the tradition of the Sfyfas. Therefore, 0 Child ! 
Keep my word and preserve my honour ; no sin will Ixmch you. O Child I 
^ Think «ry well. Your mother is very eorry and is immersed in the 
ooean of afflictions; therefore it is your paramount duty to make her 
.happy by begetting child for the eontinuanoe of the Amttyv, Hearing 
wy, mother speaking to me thus, BLiiuia,,to« GajjgAV ««% the #*pM» 



loot VI.] CHAPTER XXV. 57l 

i finding oat truth in fine points with regard to Dharma, said to 
iet — "0 Dvaipayana ! You are wholly sinless; you ought not 
herefore to argue on this point ; obey your mother as she says and 
e happy. 

56-61. Vyasa said :— «'0 King ! Hearing his words and my 
lother's request, I decided to do this very hateful act with a fearless 
eart without any suspicion. When Ambiki finished her ablutions 
iter menstruation, I gladly cohabited with her in the night; but that 
oung lady seeing my ugly ascetic form, was not attached to me ; I 
hen cursed that beautiful woman thus :— As you closed your eyes at 
he first cohabitation with me, your son will be bom blind. O Muni ! 
)n the second day my mother enquired me when I was alone: — "O 
Bvaipayana 1 Will there be born a son of the daughter of Kfls'iraj ? 
[ then bowed my head with shame, and told "Mother I The son will be 
jorn blind, through my curse." O Muni ! The mother then rebuked me 
narshly "0 Child ! Why did you curse that the son of Ambika would 
be born blind ? 

Here ends the Twenty-fourth Chapter in the Sixth Book on the 
description of Viksepa S'akti in the discourse between Vyasa and 
Narada in the Mahapuranam Sri Mad Devi Bhagavatam of 18,000 
verses by Maharsi Veda Vyasa. 



CHAPTER XXV. 



MO. Vyaea said : "OKing ! The mother became astonished to 

hear me. Becoming vory anxious for a son, she began to speak to me. 
0 Child 1 The wife of your brother, the daughter Amb&lika ofKfts'iraj, 
is a widow ; she is very sorrowful ; she is endowed with all auspicious 
signs and endowed with all good qualities; better cohabit with that 
beautiful young wife and get a child according to the tradition of the 
Sistas. Per.ort.born blind are not entitled to kingdom.. Therefore 
take my word and procreate a beautiful son and thus keep my honour 
0 Muni ! Hearing the mother's words, I began to wa.t in Hast.napura t.ll 
AmbWiW, the daughter of Kft.'artj, finished her ablutions after men- 
•truation. That King's daughter, of curling hairs, came to me alon 
her m6ther.ix.Ws order, «d became very much abashed Se "6 
mean ascetic with matted hair, on my head and void of jvery 
•MMttMAiM on herftce; her body turned P «le.nd 



572 &llt MAD DEVf BHAOAVATAM. 



mind void of any love towards me. When I saw that lady trembl- 
ing and pale beside me, I angrily spoke :-- "0 One of beautiful waist I 
When you have turned out pale, considering yonr own beauty, let your 
son be of a pale oolour." Thus saying I spent there that night with 
Ambftlika. After enjoying her I took farewell from my mother and went 
to my plaoe. 

In due oourse, the two daughters of the King gave birth to two sons 
respectively, one blind and the other pale. The son of Ambika, was 
named Dhritar'astra ; and the son of Ambftlika was mmed Pando, as 
his oojonr w as pandu (pale). Mother became absent-minded when she 
■aw the two so ns in those states, After one year she again called me 
and said :— ''0 Dvaipftyana 1 These two persons are not so fit to become 
kings ; therefore beget one more son beautiful and according to my 
liking. When I consented, she became very glad and, in due course, 
asked Ambika to embrace ma and give birth to a so n, endowed with extra- 
ordinary qualities, and fit to preserve the line woilhy of the Kuru 
dynasty. The bride did not then say anything on account of her 
bashfulness. But when I went in the night time according to my mother's 
order, to the sleeping room, Ambika eent to me a maid-servant of Vic- 
hitravtrya, full of youth and beauty, and adorned with various orna- 
ments and clothings. That maid-servant of beautiful hairs and cf a 
swan-like gait adorned with garlands and red sandal-paste, came 
to me with many enchanting gestures and making me take my seat on 
the cot, beoame herself merged in love sentiments. 0 Muni ! I became 
pleased with her gesture* and amorous sports and passe d the night, full 
of love towards her and played and cohabited with her. At last I gladly 
gave her the boon " 0 Fortunate One ! Your child, begotten by me. 
will be endowed with all good qualities, will be of good form, will he 
Conversant with all the essences of Dharma, calm and quiet and truthful 

. 22-34. In due oourse, a child named Vidura was born to her. Thus 
I had three sons ; and in my mind grew up Maya and affeotion that 
.these were my sons." When I saw again those three sons, heroic and full 
of manliness, the only cause of my sorrow due to the bereavement of 
my son £nka vanished away from my mind, 0 Lord of Dvijas 1 Maya 
is very powerful and extremely hard to be abandoned by those who .are 
not masters of their senses ; She enohants even the wise, thqugb She 
does not possess any form nor any substratum nor any support.- 1 could not 
find auy peace, even in the forest, as my mind was attached to mjr mother 
and ohildren. - 0 Muni 1 My mind then began to oscillate like # pandu* 



"ookVL] CHAPTER XXV. 573 

banks of the Sarasvati. I could not stay in a certain fixed place. By 
discriminatiop, the knowledge sometimes flashed in raj mind : — "Whose 
sons are these ? The attachment is nothing but merely a delusion. On 
my death fcbey would not be entitled to perform my Sraddha ceremony. 
These sons are begotten by ways and manners not sanctioned by Dharma- 
what happiness can they bring to me ? 0 Muni ! The powerful Ma} a has 
caused tbis delusion in me. What I Knowing this Sams&ra to be unreal 
Alas, ! I have fallen into this well of the Darkness of delusion. Thus I' 
repented when I thought over the matter deeply and when I was alone 
in a solitary place. When, subsequently, through the mediation of 
Bhisma, the powerful Pandu got the kingdom, I became pleased to 
see the prosperity of my son. O Muni ! This is also the creation of 
Maya. The daughter of the King Surasena, named Kuuti, and the 
daughter of the King of Madra, named Madri became the two beautiful 
wives of Pandu. Pandu was cursed by a Brahmana that he would die 
if he cohabited with any woman ; he therefore became dispassionate 
and quitting his kingdom, went to the forest with his two wives. Hear- 
ing Pandu gone to the forest I felt pain and went to my son who was 
staying with his wives and consoling him, came to HastinSpura, where 
I held a conversation with DhritaiAs ha and then came back to the banks 
of the river Sarasvati. 

35-50. Pandu in his forest life, got five sons out of his wives 
by the Devas Dharma, Vayu, Indra, and the twin As'vins. Dharma, 
Vtyu, and Indra beg at respectively of Knnti the three sons Yudhis- 
tbira, Bhimasena and Arjuna ; and the two ^As'vins begat of Madri 
the two srnsNakulu aj>d Sahadeva. Once Madri, full of youth and 
beauty, w as staying alone in a solitary place and Pandu seeing her 
embraced her and due to the curse, died. When i be funeral pyre was 
ablaze, the chaste Madri entered into the fire and died a Sati. Kunti 
was prevented from doing so, at she was to nurse and look after her 
young children. The Munis then took the sorrowful Kunti, the daughter 
of & urasena, bereft of her husband to Hastinftpur and handsd her over 
to the high-souled BMsma and Vidura. When I came to hear this, my 
mind w as gjeatly^gitated to see the pain and pleasure that other people 
suffered. Bhigma, Vidura, and Dhritarftstra began to nourish and sup- 
port Yudhisjhira and otbere as they considered them the sons of their 
dearest Paa^u. lhe cruel and wicked sons of Dhritaraftra, Dur- 
yodhans, and others united with each other and began to quarrel horr.bly 
with the sons of PAnfu. Dronacharya came there accidentally and 
Bhjfjn, hsm with great respect and requested him to stay m 

H».tin4p W ^^l,s,te..febe 4 soasofKuru. Ka»*a was the the bo 



574 &Rt MAD DEVf BHAGAVATAM. 



Kunti, when she was young and unmarried ; and he was quitted by her 1)0 
sooner he was born. The chariotear Siita (or carpenter) Adhirttba 
found him in a river and nourished him. Karna was the foremost of 
the heroes and therefore the great favourite of Duryodhana. The enmity 
between Bhima and Duryodhana, eta., began to grow greater day by 
day. Dhritarastra, thinking the diffiault situation of his children, fixed 
the residence of the sons of Pandu at the Varan&vata city so that the 
quarrels might die away. Out of enmity, Duryodh ana ordered bis dear 
friend Purochana to build there a 'house of lac for the Pandavas. 0 
Muni 1 Whon I heard that Kunti and her five sons were burnt in the 
lac-houae, I became merged in the ocean of sorrows and thought that 
they were my grandsons. I was overwhelmed with sorrow and began 
to search after them in deep forests day and night till at last I found 
them in Ekachakra city, lean and thin and very much distressed with 
sorrow. 

51-03. 1 became very glad to see them and sent tbem soon tothe city of 
the King Drupada. Wearing the deer's skin, they went there dejected 
with sorrow in the Brahmin's dress and stayed in the royal court. The 
victorious Arjuna shewed prowess and pierced the mark (the eye of the 
fish) and obtained Krisri&, the daughter of the King Drupada. By 
the order of the mother Kunti, the five brothers married her, 0 
Muni ! I became very glad to sec that they were all married. The 
Pandavas , then, accompanied by Panchali, soon went to Hastinapura. 
DbriterSstra then fixed Khandavaprastha as the residenoe of the Panda- 
vas. Visnu, the son of Yasudeva, then performed the Yajfla with the 
victorious Arjuna and satisfied the Great Fire. The Pandavas next per« 
formed the Kdjasuya sacrifice and that made me very glad. Seeing the 
affluence and prosperity of the Pandavas and the great assembly ball 
beautiful and exquisitely artistic, Duryodhana was burnt up, as it were, 
with malice and made arrangements for play in dice, very injurious in. its 
oonsequences. Sakuni was expert in playing deceitfully and Yudbisthira 
the son of Dharma, was not oxpert in this play. So Duryodhana made, 
dakuni play for him and stole away all that Yudhisthira had and in- \ 
suited, at last, in the royal assembly, the daughter of Drupada, YfijBasenf and 
gave her much trouble. The Pandavas then went with PAnchM! in an exile 
in (he forest for twelve years. And I was very much grieved to hear this 
0 Muni I Though I know all about the Sanfttan Dharma, yet I was deluded 
and merged in these worlds of pains and pleasures. Who am I ? To wh.m 
da these , sons belong? My mind roams day and night on the thought 
of all these. 0 Muni I What shall 1 do? And whither stall I go ■ 
Ide'n.t find happiness anywhere; my mind is, as it were, floating in * 



too* vi.] chapter xxvi. 576 

ocking machine and it is never being fixed. 0 Best of Munis ! You are all- 
mowing ; solve my doubts so that my mental fever may ba quietened 
md I may be happy. 

Here ends the Twenty-fifth Chapter on the cause of Moha of Vyasa 
Deva asked before Narada in Sri Mad Devi Bhagavatara of 18,000 verses 
jy Maharsi Veda Vyasa. 

CHAPTER XXVI. 



1-13. Vyasa said : — " 0 King ! When I t-sked him why this delu- 
siou overtook me, Maharsi Narada smiled and said : — " O son of Para- 
B'ara ! You are thoroughly acquainted with all the Puranas. Why then 
are you making this question about the cause of ray Moha (delusion). 
No embodied soul can exist in this Sams'ara without this M oha. Brahma, 
Visnu, Rudra, and the other Devas, Sanaka, Kapila and the other Risi s, all 
these are surrounded by Maya and are thus travelling in this path of Sam' 
sara. The people know me as a Jfianiu ; but I, too, am deluded like an or- 
dinary man. I am now speaking to you as certain as anything my of previous 
history now. I was deluded by Maya ; hear it attentively. 0 Son of 
Vasavi ! Great troubles and pains were felt by me before, due to this Moha, 
for my wife. One day Parvata and I, the two Devarsis, went out together 
from the Devaloka to see the excellent portion of the earth named Bhirata 
and came to the Martyloka or the laud of the mortals. We then began to 
travel over various places and saw the places of pilgrimages and the holy 
places and the beautiful hermitages of the Munis. Before we went out 
from the Devaloka, we consulted with each other and entered into this 
agreement that we would not hide our feelings from each other, whether 
they be good or bad, while we would travel over the face of the earth. 
Whether it be our desire to get good, or wealth or women for enjoyment, 
whatever arises in the mind of any of us, we would express that freely 
amongst ourselves. Thus making an agreement, we went out in nght earnest 
as Munis to travel over the face of this earth . Thus roaming all over the fac e 
of the earth, at the end of the summer season, when the ra.ny season 
commenced we came to the beautiful city of the King named Sanjaya. 
The King showed us great respect and worshipped us with devotion. 
Since then we remained for four months at his house. 

14-33. Du,i6 ? the four months of the rainy season, the roads a- 
always almost impassable , it is, therefore, wise » 
For eight moatbe, the Dvijae should always remain M on some 



m &Rt MAD DEVl BBAgAVATAM. 

or other. Thinking all these, we two began to stay in the home of the 
King Sanjaya. That liberal-minded King gladly and with respeot kept 
as as his guests and tendered to us all our requirements. The King had 
a very beautiful daughter named Damayant?, with good teeth. The King ! 
ordered her to take care of us. That large-eyed prinoess, of great dis- 
crimination, was very energetic, day and night. She began to serve 
both of us. In due time she gave us water for our bath, excellent meat, 
food, towels for cleaning and rubbing our faces, in fact, everything what 
we desired. She kept ready for us whatever we desired, fans, seats, beds, 
w hatever were necessary for us. Thus she began to serve. We were also 
engaged in the study of our Yedas and in those practises that were approved 
by the Vedas. O Dvaipayana I I used to sing, then, with lute in my 
han/!s, the sweet lovely Sama Gayatri songs in tunes and good Svaras. 
The princess herself appreciated the songs and when she heard these 
S&mi songs ravishing to one's mind, she becime attached to me and showed 
iigns of affection. Day by day the attachment towards me grew stronger. 
Seeing her attached to me, my mind also became attached to her. Thus 
that princess indulged in amorous sentiments towards me and began to 
make slight distinctions between the food and other things offered to me 
and Farvata. I got warm water for my bath and Parvata used to get 
cold water ; I got nice curds when food was served to me whereas 
Parvata got only whey. I got nioe white bedding for myself to sleep 
on whereas Parvata had merely a dirty . sheet to lie down. Thus the 
princess began to serve me with great love and devotion but not so sba 
served Parvata. The fair lady began to look at me with eyes of love; 
not so towards Parvata. Parvata was very much surprised to eee all 
this and thought within himself " What is this ?" Parvata, then, asked 
me in private : — " O Narada ! Speak out to me truly in detail. The 
princess shews with much gladness and affection her deep love towards 
_yoa ; she serves you with dainty dishes but she behaves not so with me. 
I thgrefore suspect when I see all these distinctions made between you 
and me, that the daughter of the King Sanjaya wants with her heart 
and soul to make you her husband. And you also want to make her your 
wife. 1 have come to know this by signs and symptoms ; f or affection and 
love reigning inside can be made out by outward expressions of eyea 
■jjd face. Whatever this be, 0 Muni ! Now speak- truly to me ; do never 
iell » lie- When we went out from the Heavens, we made out that agree- 
ment ; now remember that. 

. 344?, Narada said :— Thus questioned suddenly by Parvata, I 
i^f^u ymy much abashed and said :— " 0 Parvata 1 This Iarge-ey^ 
pt/woess, is ready to marry me, and I am also very muoh attracted toward' 



Boo* VI.] CHAPTER XXVI. 5n 

her." When Parvata heard all these, he became very much angry and 
ittered repeatedly " Pie ! O Narada ! Pie ! O Narada !" First you 
iwore on oath and then you deceived me afterwards. Therefore, 0 
Deceiver of friends ! I curse you and let your face become that of 
» monkey." When the high souled Parvata cursed thus, the face 
turned immediately into that of a monkey, elongated and distorted. 
I did not excuse him, though be was my sister's son. I also got angry 
[and cursed him « Certainly, your journey to the Heavens will be stopped. 
Tfou will not be able to go to Heaven). O Parvata I When you cursed 
be so heavily for so trivial a fault of mine, I see you are very mean. 
Whatever it be, you will have to remain on earth so long." At this 
Parvata became very sad and went out of the city. My face became 
immediately like that of a monkey. The daughter of the King became 
very sorry to see my face thus distorted into that of a monkey. I did 
not see her glad as she was before ; but her desire to hear my playiDg 
with my lute remained the same as before. 

43-52. Vy&sa said :— " O Muni I What happened next ? How did 
you get yourself rid of your curse and how did you get your man- like 
face ? Whither did Parvata Risi go 1 When and bow did you again 
re-unite with each other ? Kindly desoribe all these to me ia detail. 
Narada said •— " O Highly Intelligent One ! What shall I say about the 
nature of Maya 1 When Parvata went away angrily, the daughter of 
the King began to serve me with greater care than before, I remained 
there, though Parvata wenb away, and seeing my face monkey-like, I 
beoame very dejected and soiry and was specially troubled with the care 
and anxiity what would happen to me hereafter ? The King Sanjaya 
saw that his daughter Damayanti was slipping into her youth and asked 
the prime minister about her marriage. He said : — " The time of mar- 
riage of my dear daughter has now come ; I will now marry her in 
accordance with due rites and ceremonies. Now tell me particularly 
about a prince worthy of her, as we like, in beauty, qualiBcations, large- 
heartadness, calmness, patience and heroism and who is of a good family. 
The minister said :—" 0 King ! There are many princes on the face 
of 4his earth, worthy in all respects, of your daughter. Whomever you 
"ke, Vou oan call on him and give him your daughter with elephants, 
horse*, chariots, wealth, gems and jewels. 

53-57. Damayant!, knowing the intention of his father informed 
the King of hot own desire by her nurse and attendant. The nuYse went 
to the King and said « When my father will sit at his ease and comfort 
you would go and speak to him in private that I am enchanted w.fch the 

73 



678 Silt MAD DEvt BHAGAVATAfct. 

» 

attainting NAda sound of tta; great lata played by the Mabaffi 
Narada and have selected him as my bridegroom! No other person will 
be dear to me. " 0 Father I Marry me with Narada and thus fulfil mj 
desire ; 0 Knower of Dharma ! I wo'ot marry anybody" but Narad* 
0 Father ! I am now merged in the Nada-ocean (sound ocean) of bliss, 
sweet and joyful, void of anything destructive of happiness, void d 
Nakra, alligators, and fishes, Timingala, etc. (injurious animals) anj 
without any salty taste ; my mind won't be satisfied wi*h any other thing, 

Here ends the Twenty sixth Chapter of the Sixth Book on the desorip. 
tion by Narada of his own Moha in the MahApuranam Sri Mad Devi 
BhAgavatatn of 18,000 verses by Maharsi Veda Vyftsa 



CHAPTER XXVII. 



1-13. NArada said :— On hearing these words of ber daughter from her 
nurse, the King addressed the queen Kaikeyi, of lovely eyes, standing 
close by, thus :— Have you heard what the nurse has said ? Damayanti 
has mentally ohosen the monkey-faced NArada as her husband. "Wh&t 
has she thought? Whatever it be, it is no doubt, an act of 
great foolishness. His face is monkey-like ; how can I betroth my 
daughter to him ? Where is an ugly beggar NArada ? And where is 
tty daughter Damayanti ? The marriage between them is quite unjust ; 
never it should take place." 0 Beautiful One of good hairs ! Better 
oall her before you in private and shew her reasons approved of the 
A&stras and of the aged persons and make her desist from such a rash 
coarse. On hearing her husband's words, the mother of Damayanti 
called her in private and said :— "0 Child ! Where is your this beautiful 
face ? And where is the monkey-like face of Narada ? You are smart 
and quick ; how have you been, then, deluded by such a Moha? 0 
Child! You are the daughter of a king! Your body is gentle like* 
creeper. .And Narada always besmears his body with ashes ; so his bodj 
is very rougb. O Spotless One, ! How will you change your words with 
him ? Why do you shew your attachment to an ugly person? 
What pleasure do you feel thereby ? You would be married to a beauti- 
ful prince ; never follow this rash course ; your father is very sorry to 
bear these from your nurse. O One of soft body 1 Judge this joat- 
aelf, what intelligent man is there that is. not sorry at the soft MaW* 
oweper entwining a thorny tree ? Even a stupid silly man would never 



Book VI 1 CHAPTER XXVII. m 

'eed a camel, that likes thorns, with soft betel-leaves. When your m.rti 
ge time >mra, say yourself, who will r*e be sorry to see yoa going to 
Narad, and embracing him by his arms ! Nobody likes to speak with an 
Lgly faced one; how will you be able to spend your time with him till 
your death I 

14-29. NArada.said :-On hearing the mother's words, the gentle 
Damayantf, with her mind intently fixed on me, spoke to her mother, 
rery muoh depressed in her spirits. "O Mother ! What good face and' 
beautiful form will avail, who is not in the path of love and who is quite 
ignoranfof amorous feelings and sentiments ! And what will the wealth 
md kingdoms of that unskilled illiterate person avail ! The deer, that 
oam in the forest, getting enchanted by the Nada (sound) Rasa, give up 
their lives even to the singers. So they are fortunate. But fie to the persons 
who are illiterate and void of feelings of love ! 0 Mother ! Nirada Risi 
is well conversant with the science of music with seven Svarus. No other 
mm save Mah& Deva knows this. Living with an illiterate person is 
courting death at every moment. One devoid of qualifications bhouUl be 
always avoided, by all means', though he be wealthy and of a beautiful form. 
Fie on the friendship with kings that are illiterate and puffed up with vain 
arrogance I A well-qualified man, be he even a beggar, is far better to 
be cultivated friendship with. Leaving other circumstances out of 
account, even to change words with such a well qualified man, makes one 
highly delighted. The man is very rare in this world, though he be 
weak, if he be' well.veresed in the science of music and if he knows Svara, 
Drama, Murchchana and be skilled in eight sentiments of love. [Ne'e. — 
Svara— §aduja, Rieabha, Gftndhara, Madhyama, Panchama, Dhaivata 
md Nieada. Grama— the gradual increase and decrease in Svaras. 
Murchchana — the rising of sounds, an intonation ; a duly regulated rise 
»nd fall of sound conducting the air and the harmony through the keys in 
i pleasing manner ; changing the key or passing from one key to another ; 
nodulation ; melody.] The man versed in the knowledge of Svara leads 
>ne to the Heaven of Kailas'a as the rivers Ganges and Sarasvati by their 
>wn merits lead one to Kailas'a. There is not the least doubt in this. 

is a Deva in his human body who knows the Svara measure ; and he 
vho does not know the Svara and its seven grades is a beast though h" 
ias a human form--he who finds no delight when he hears the tune 
egulated by Murehohanft and the seven Svaras. Do not consider the deer as 
easts for they get enchanted when they hear the musical notes. The 
euomous snakes.'-though they have no earn, get delighted to hear the 
whantin|Svir» N4(U by their eyes. They even are to be praised; 



•BO SRt MAD DEVt bhAgavatam. 



but fie on those human beings who have ears but who do not find »bj 
delight when they hear the Had** The little ohildren feel intense pleasure 
to hear the musie, but fie, fie on those elders who are void of this musical 
sentiments 1 Does not my father know that Narada Bisi is ornamented 
with many qualifications? Who is there in, the three worlds like him 
in singing the Sanaa songs ! For this very reason, indeed ! I have already 
selected him as my husband ; afterwards, due to a curse, the Muni, the 
ocean of qualifications, got his face changed into that of a monkey. 
The Kinnaras, skilled in the science of music, have their faces horse-like; 
but are they not dear to all ? What business have they to get good faces ? 
They enchant .the Devas even by their sweet ravishing songs. O Mother ! 
Kindly tell my father that I have already chosen Narada as my husband. 
Therefore let him deliver me to his hands, without making any further 
requests in this matter. 

30-40. Narada said : — On hearing the words of her daughter Damayanti, 
that unblameable pure queen knowing her attachment deep towards me, spoke 
to the King thus: — "O King ! Now celebrate in an auspicious day and on an 
auspicious moment the auspicious marriage of Damayanti; the daughter has said 
that she has already selected Narada as her bridegrom and it cannot be other- 
wise." Thus prompted by the queen, the King Sanjaya performed the mar- 
riage ceremony of her daughter in accordance with due rites and customs and 
in „an exceedingly becoming manner. 0 Bisi ! Thus I entered into the 
married life and remained there though my heart constantly burned with 
the thought of my monkey-face. Whenever the " princess used to come 
to me for my service, I used to get tormented with the remembrance of 
my monkey-face; but her face beamed with gladness whenever she saw 
m e; never she became sorry nor dejected, even for a moment, to see my face 
monkey-like.' Thus time passed on. One day the Muni Parvata suddenly cara e 
there, after making his sojourn to many places of pilgrimages. I showed him 
a great respect and gladly loved him aud greeted him duly; he got himself 
seated in an excellent Asana and became very sorry to see me. I am hia 
uncle and have entered into a married life; my face has become monkey- 
like. Therefore I am very much depressed in spirits and worried with the 
sad thought and has become lean and thin. Seeing this he was over, 
whelmed with pity. He then said :— "0 Muni! The curse that 1 
cast on yan before out of my anger, I now withdraw. "Hear." O Maharsi ! 
Let your fece be by my merits, again as, good as-it was before; I now feel 
pity for the daughter of the King. 

» ' 

.41-52. , Hearing thus, my heart also became gentle and instantly 
with a view to free him of my purse, I said "Let ybwr journey to 



,Boox VI.] CHAPTER XXVII. 



581 



the Heavens be re-established. I now make this special favour on you a3 
regards my Curse on you before" * O Dvaipayana! At his word, 
before our eight, my face became exceedingly handsome as it was 
before. The princess Damayantt became very glad and instantly she went 
to the mother and said: — " O Mother ! At the word of Parvata, 
the great Muni, the curse of your son-in-law has been removed and his 
face has become handsome as before and the lustre of his body has also in- 
creased. The queen was very much filled with ccstacy and joy at Damayanti's 
words and went hurriedly and informed the King. The King Sanjaya 
gladly went at once to see the Muni. The great King became very glad 
and gave Tots of wealth, gems and jewels to me and my nephew Parvata as a 
dowry. O Dvaipayana ! Thus I have described to you my old story how 
I felt the strong influence of May J. 0 Fortunate One ! Owing to the 
illusory nature of the Gunas, like a magic, no embodied being in this world 
could have been happy before, or he is happy now or he will be happy hereafter. 
Lust, anger, greed, jealousy, attachment, egoism , and vanity, each one 
of these is very powerful; nobody is able to conquer these. O Muni ! 
The three Gunas Sattva, Bajas and Tarn as are the entire causes of the 
coming into this bodily existence of every being. O Dvaipayana! Once 
I was passing with Bhagavan Visnn, laughing and joking, making merri- 
ments through a forest, when suddenly 1 was transformed into a woman. Next 
I became the wife of a king enchanted by May;t, 1 remained in his house 
and gave birth to many children. 

53-56. Vyasa said :— " O Devarsi ! \ great doubt has now arisen in my 
mind at your word. O Muni ! You are very wise; how then did you get 
womanhood; how again did you regain your manhood? Who was the king at 
whose house you stayed and how did you give birth to children ; describe 
fully and satisfy my curiosity. Describe to me, now, the nature of Maya, 
extremely wonderful, bv which this entire universe, moving and non-mov- 
ing, all are enchanted. O Muni ! Though I have heard your nectar-like 
words, capable to remove all the doubts, embodying the essence of all 
the Sastras, yet I am not fully satiated. 

Here ends the Twenty-seventh Chapter of the Sixth Book on the mar- 
riage pf N&rada and his face getting transformed into that of a monkey m 
Srt Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vyasa. 



582 Sat MAD DEV! BftAOAVATAM. 



CHAPTER XXVIII. 



1-11. Nftrada said:— "0 Thou whose only wealth consists in asceticism t 
I am now describing to you all those good stories ; hear attentively. 
0 Muni ! This Maya and Her Power are incomprehensible even by those 
who are the foremost amongst the Yogins. This whole Universe, moving 
and non-moving, from Brahma to the blade of grass, is enchanted by tha^ 
Unborn and Incomprehensible Maya ; therefore no one can escape from 
the hands of that M&yft, One day I wanted to see Hari, of wonderful 
deeds, and went out with lute in my hand from Satyaloka, to the lovely 
$veta Dvipa (the residence of Visnu) singing the beautiful S&ma hymns in 
tune with the seven Svaras. I saw there Gadfidhara, the Deva of the Devas, 
with four arms holding disc in one of his hands. He resembled a newly- 
formed rain-cloud of Syama colour. He was illumined with the lustre of 
the Kaustubha jewel in his breast. He was wearing an yellow apparel. 
His head was beautified with a lustrous crown. Thus the Bhaga- 
vftn NarSyana was playing in amorous movements with the daughter of 
the ocean, fully capable to give one delight and enjoymont. Seeing me, 
the lovely Devi Kamala, dear to Vasudeva, full of youth and beauty, de- 
corated with ornaments, endowod with all auspicious signs, superior *to 
all the women, went away at once (to another room) from the presence of 
Janardana. The breast of Laksmi Devi was becoming visible even through 
the cloth thrown over it ; therefore she went hurriedly to the inner com- 
partment. Seeing this I asked Janardana, the Deva of the Devas, the 
Lord of the worlds, and holding a garland of forestgrown flowers-thus :— 
" O Bhagavan ! O Slayer of Mura ! 0 Padmanabha ! Why has Kamatf 
Devi, the Mother of all the Lokas, on seeing me coming here, gone out of 
Your presence. 0 Lord of the worlds ! I am not a rogue nor a cheat ; I 
have conquered my passions and am become an ascetic ; I have conquered 
even Maya. Therefore 0 Deva ! What is the cause of the departure of 
the Kamala Devi from here ? Kindly explain this to me. 

12-20. Nflrada said :— " 0 Dvaipftyana ! Hearing-my words, expressive 
of my pride, Janardana smiled and spoke to me in words sweet like the 
sound of a lute:— "0 Nftrada! The rule in such oases is this v-> The 
lyife of any man whatsoever ought not to stay before any other, male out- 
gider than her husband. 0 Narada 1 It is very hard to conquer Maya; even 
those, who by Pranayama have conquered their Prana Vayu, their organs of 
(senses and their food, even those Samkhya Yogins and the Devas are not able 
to conquer Maya. The words that you have just now uttered that you 



Jooi Vlj dHA^TEA XXVIII, 583 

have conquered Maya are not fit to come out of your mouth ; for by 
your knowledge of music, it seems that you are enchanted with the sounds 
of the music. Brahma, 1, Siva, and the other Munis, none of us has beon 
able as yet to conquer that Unborn Maya ; how, then, can it be possible 
that you or any other man can conquer that Maya ! Any embodied being' 
be he a Deva, a human being, or a bird, no one is able to conquer that Maya 
Unborn. "Whoever is endowed with the three Gunas, be he a knower of jihe 
Vedas, or. a Yogin, or conqueror of his passions, or all knowing, is not able to 
conquer Maya. The Great^ Time (Kftla) though formless, is one form 
of Maya and fashions this universe. All the Jivas are subservient to 
this Kftla, be he a good literary person, or of a mediocre nature, or an 
illiterate brute. This Kftla sometimes makes even a religious man that 
knows Dharma confounded and deluded ; so you know the nature of Maya 
is very incomprehensible and Her ways mysterious. (Note .— This Kftla 
is of thefourth dimension, time and space.) 

21-23. O Dvaipftyana ! Thus saying, Visnu stopped. I was greatly 
astonished and asked that Eternal V&sudeva, the Deva of the Devas, the 
Lord of the World, " O Lord of Rama ! What is the form of Mftyft ? How 
is She? What is the measure of Her strength? Where She resides? Whose 
substratum is She ? Kindly tell these to me. O Preserver of the Universe ! 
I am greatly desirous to see Mftyft ; Shew Her to me quickly. O Lord of 
Rama ! I am very eager to know Mftyft. Be graciously pleased to describe 
to me the glory of Mftyft. 

24-30. Visnu said :— Mftyft resides everywhere throughout this whole 
Universe : Her nature consists of the three Gunas ; She is the substratum 
of all ; f he is omnisoient, and acknowledged by all ; invisible, and of 
diverse forms. O Nftrada ! If you want to see Mftyft, then come quickly 
and mount with me on Garuda; we both will go elsewhere and I will shew 
you that Mftyft, invincible by those who have>t conquered them- 
selves. O Son of Brahmft t Do'nt be depressed when you see Mftyft. 
Thus saying, Janftrdana Hari remembered Garuda and instantly he came 
to Hari. Janftrdana mounted on him and gladly made me also get up 
on his back and took me with Him. In a moment Garuda, went, at his 
command, with the speed of wind to the forest where the Bhagavftn desired 
to go. Mounting on Garuda we passed and saw on our way beautiful 
forests, nice lakes, rivers, towns, villages, huts of cultivators, towns close 
to the mountains, huts for cow-keepers in cowsheds, the beautiful hermit- 
ages of the Munis, lovely Ihils, tanks and lakes beautified with big lotuses, 
flocks of ewes, packs of wild boars, etc., till, at last, we came to a place 
Close to that. I «w there a beautiful divine tank; mce lotuses 
bhzsom there, spreading their sweet fragrance all around, the ^ 



681 



8r1 mad DEvt bhAgavatam. 



were miking lovely humming noise and ravishing away thc'minde of men; 
various flowers, lilies, etc., were beautifying the place; Geese, Karandavas, 
and Chakravftkas and other acquatic fowls were playing with their cackling 
noise, the water was very sweet like milk; the tank was defying, as it were 

the ocean. Seeing such a wonderful tank, the Bhagavan told me : " O 

Narada! See, how beautiful is this deep tank with its clear waters, 
and adorned all over with lotuses ! The sweet voiced flamingoes are 
roaming on the lake making lovely sounds ! ' 

37-54. Wo will bathe in this tank and then go to the city Kanauj, 
Thus saying, He mado me descend quickly from Garuda and He himself 
also got down. Then the Bhagavan smilingly caught hold of my fore 
finger and repeatedly praising the glory of the tank took me to its bank. 
We rested a while on the cool umbrageous beautiful bank when Sri 
Bhagavan said :— " O Muni ! Better bathe you first in this tank; next 
T will bathe in this very holy pool of water. 0 Narada! Look! Look! 
How clear crystal-like is the water of this pool like the heart of a saint ; 
see how it smells also fragrantly in contact with the lotuses on it. When 
the Bhagavan spoke thus to me; 1 kept my lute and deer skin aside and 
gladly went to the edge of the tank. Washing then my hands and feet 
I tied my hair lock and, taking Kus'a grass, I performed my Achaman and, 
purifying myself, began to bathe myself in that tank. While I was 
batning, llari was looking at me; by the time I took a dip, I saw that I 
quitted my male form and got a beautiful female form. Ilari took away, 
then, my deer skin and lute and mounting on Garuda went away in a 
moment to His own residence. Getting the female form and decorated 
with excellent ornaments, my memory of my previous male form van- 
ished at once; I forgot all about my famous lute and forgot also Jagannfitha, 
the Deva of the Devas. I then came out of the tank in that enchanting 
woman form, saw the pool of water filled with clear limpid water and 
adorned with lotuses. Seeing that, T began to think:—" What is this ?" 
and I became very much astonished. While I was thus meditating in 
my woman form, a king, named Taladhvaja, came there, all on a sudden, 
on a chariot, accompanied by numerous elephants and horses. The King 
looked like a second Cupid; he was decorated with various ornaments on 
his various -limbs; he was just entering into his youth and he looked 
very enchanting. The King saw me at once and looking at me decked 
with divine ornaments and my moon-like face, was greatly astonished 
and asked me: — "O Kalyftgl ! Who are you? Are you the daughter 
of a man or of a Nftga (serpent) or of a Gandharva or of a Deva? I see 
you are now in your youth; why are you alone here ? 0 Lovely-eyed I 



Book Vt] 



CHAPT&R XXIX. 



565 



Has any fortunate person married you? Or are you still unmarried? 
Speak all these truly to me. O Fair-haired One t What are you looking 
at in this tank ? O One enchanting, as it were, like the Cupid ! What is 
vour desire ? Say, O Slanting-eyed ! My mind is ravished to hear your 
cuckoo-like voice. O One of thin waist ! Choose me as your husband 
and enjoy various excellent things as you like. 

Here ends the Twenty-eighth Chapter of the Sixth Book oil NaradaV 
getting the feminine form in the Mahapuranam Sri Mad Devi Bhagavatam 
of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTEE XXIX. 



1-11. N&rada said : — " O Dvaipayana ! When the King Taladhvftja asked 
me thus, I thought over earnestly and said thus :— " I Jdo not know whose 
daughter 1 am ; nor do I know quite certainly where are my father and 
mother ; one man placed me here on this tank and has gone away, whither' 
I do not know. O King ! I am now an helpless orphan ; what shall I do 
now ? Where to go ? What to do by which I can have my welfare ? I am 
ill the while thinking on these. O King ! The Destiny is powerful ; 1 have 
not the least control over it ; you know Dharma and you are a King. Do 
now as you like. 0 King ! Do nourish me ;'I have no father, no mother, 
aor any acquaintances and friends ; there is no place for me alse to stand 
jo ; therefore I am now your dependant. When I spoke thus, the King 
looked at my face and became love-stricken for me; he then told his 
attendants to bring an exoellant rectangular and spacious palanquin to be 
carried on four men's shoulders, gilt and adorned with jewels and pearls, 
where soft sheets were spread inside and covered all over with silken cloths 
Instantly the servants went away and brought for me a beautiful palanquin. 
1 got on it to serve the best wishes of the King. The King also gladly 
took me home. In an auspicious day and in an auspicious moment he 
married me in accordance with due rites and ceremonies on the presence 
of the Holy Fire, 

12. I became clearer to him than even his own life and the King, with 
great fondness, kept my name as Saubhagya Sundari. 

18-20. The King then began to sport with me amorously according 
to th* rule, of th* ilma &stra in various ways and with great W^nts 
*ndple*mre3. &e then left all bis kingly duties and state affairs and he pega 
to rtmWn1ia 7 *bd night with me deeply immersed in amorous sport, , 

H 



686 



3itl MAD iJEvt BHAGAVATAJt. 



so muoh his mind was merged in me in these play* that he oould not 
notice the long time that passed away in the interval. He used to drink 
the Varuui wine and, forsaking all the state affairs, began to enjoy me in 
nice gardens, beautiful lakos, lovely palaces, beautified houses, excellent 
mountans and enviable forests and beoame completely subservient to me. 
0 Dvaipayana ! Being incessantly engaged with the King in amorous 
sports and remaining obedient to him, my previous body, male ideas, or 
the birth of Muni nothing whatsoever came in my memory. I remained 
always attached tq him, being obedient to him with a view to be happy 
and I constantly thought over " that this King is very much attached to 
me, I am his dearest wife to all others ; always he thinks of me, I am his 
chief consort, capable to give him enjoyment." My mind became entirely 
his and I completely forgot the eternal BrahmajSan and the knowledge 
of the Dharma Sastras. 

21-31. 0 Muni ! Thus engaged in various amorous sports, twelve years 
passed away as if a moment and I could not perceive that. Then I became 
pregnant; and the King became very glad and performed all the 
ceremonies pertaining to my impregnation and holding of the child in my 
womb. In order to satisfy me, the King used to ask me always what things 
I liked ; I used to be very much abashed ; seeing this, the King used to 
be still more glad. Ten months thus passed away and in an auspicious 
Lagna and when the asterism-was favourably strong, I gave brith to a son; 
the King beoame very glad and great festivities were held on the birth 
ceremony of Jbhe child. 0 Dvaipayana ! When the period of the birth-impurity 
was over, the King saw the face of the child and was greatly delighted ; 
I then became the dearest wife of the King. Two years after again I 
became impregnated ; the second auspicious son was born. The King gave 
the name Sudhanva to the second son and on the authority of the Brahmins, 
kept the name of the eldest son as Viravarma. Thus I gave birth to 
twelve sons, in due course of time, to the King's great liking ; and I was en- 
gaged in rearing up those children and thus I remained enchanted. Again in 
due course, I gave birth to eight sons ; thus my houshold was filled with 
happiness. The King performed . the marriage ceremonies of all those 
children duly and befittingly ; and our family became very large with 00ns 
and their wives. 

32-52. Then I had some grandsons and they increased my attachment 
and the consequent delusion with their all sorts of playful sports. Some- 
time! I felt happy and prosperous and sometimes I felt pain and sorrow 
when my sons fell ill. Then my body and mind became very much troubled 
w»h l(fKO*s." Again the- quarrels amongst my sohe and my daqgh*er»-ia- 



Book VI.] CHAPTER XXIX. 58> 

U.y, brjtight terrible pain and remorse in my mind. 0 Beet of Munis ! 
Thus I was greatly immersed in the terrible ocean of these imaginary 
thoughts, sometimes happy and sometimes painful, and I forgot my 
previous knowledge and the knowledge of the SfUtras. I .was merged 
in the thought of myseltbeing a woman and lost myself entirely in doing 
the household affairs. I began to think " that I have so uuny d*ughters- 
in-law ; so many powerful sons of mine are playing together in my house ; 
Oh! I am fortunate and full of merits amongst women" and thus my egoistic 
pride increased. Not for a moment even occurred the thought that I 
had been Narada; the Bhagavan had deceived me by His Maya. O Krisna 
Dvaipayana ! I was deluded by Maya and passed away my time in the 
thought "that I am the king's wife, chaste and of good conduct, following good 
Achara; I have so many sons and grandsons ; I am blessed in this Samsar a 
and that I am so happy and prosperous." One powerful king of a distant 
country turned out an inveterate enemy of my husband and came to the 
eity of Kanauj to fight with my husband, accompanied by chariots, and 
elephants and the fourfold army. That.enerny beseiged the city with his army; 
my sons and grandsons went out and fought valiantly with him but owing 
to the great Destiny, the enemies killed all my sons. The King retreated 
and returned to his palaee. Next 1 heard that powerful King killed all my 
. sons and grandsons and had gone back to his country with his army. I then 
hurriedly went to the battle-field, crying loudly. O Long-lived One ! Seeing 
my sons and grandsons lying on the ground, in that horrible and distressed 
state, 1 became merged in the ocean of sorrows and lamented and wept loudly 
and wildly "O my Sons! Where have you gone leaving me thus? Alas ! The 
pernicious Fate is very dominant, and very panisgiving and indomitable. It 
has killed me to-day." By this time, the Bhagavan Madhusudana oame to 
me there in the garb of a beautiful aged Brahmin. His dress was sacred and 
lovely • it seemed he was versed in the Vedas. Seeing me weeping dm- 
tressedly in the battle-field he said :-« 0 Devi! 0 cuckoo-voiced One! 
It seems you are the mistress of a prosperous house and you have got bus. 
band and sons ! O thin-bodied One ! Why are you thus lamenting and feel- 
ing yourself distressed ! All this is simply illusion caused by Mohf,; think; 
who are you ? whose sons are these ? ' Now think of your best hereafter ; 
Do'nt weep, get up and be comfortable, O Good-eyed one ? 

53-54. O Devi 1 To shew respect to your sons, etc., gone to the other 
world*, offer them water and Til. The friends of the deceased ought to ake 
their bath in a place of pilgrimage ; never the^uM bathe ,a their houses. 
Know tfhjkM-ardeined by Pharma, 



588 $Rt MAP DEVt BHiGAVAfAM. 

55-66. Narada said :—"0 Dvaipftyan ! When the old Brahmin thai 
addressed me, I and the King and other friends got up. The Bhagas&n 
Madhusudana causing this creation, in the form of a Brahmana, led 
the way and I followed him quickly to that s acred place of pilgrimage. 
The Visnu Bhagav&o, the Lord Jao&rdana Han, in the form oft 
Brahmin, kindly took me to the tank named Pumtirtha (male tirtha) 
and said: — ' 0 One going like an elephant! Belter take your bath 
in this tank ; forego your sorrows that are of no use ; now the time has 
arrived to otter water to yeur sons." Better think that you bad millions 
of ions born to you in your previous births and for that your millions of 
sons and daughters lost their lives ; you had millions of fathers, husbands, 
and brothers and you lost them again ; 0 Devi ! Now tell me for whom 
you will now grieve? AH these, then, are merely mental phenomena ; 
this world is full of delusion, false like a mirage and dream-like ; the 
embodied souls, limply get pains and sorrows and nothing else. N&rada 
said: — On hearing his words, I went to bathe in that Pumtirtha, as 
ordered by him. Taking a dip, I found tbat, in an instant, I became a 
man ; the Bhagavan Han, in his own proper form, was standing on the 
edge with a lute in his hand." 0 Brahmin! When getting out of the 
water, I oame to the bank and saw the lotus-eyed Krisiia, pure con- 
sciousness then flashed in my heart. Then I thought " that I am Narada ; 
I have oame to this place and being deluded by the Maya of Hari, 1 
got the female form." When I was think ing thus, Hari exclaimed 
'* 0 Narada ! Get up ; what are you doing, standing in the water?" I 
was astonished ; and, reoolleoting my feminine nature, v ery severe indeed, 
began to think why I was again transformed into a male form, 

Here ends the Twenty-ninth Chapter of the Sixth Book on the 
-Narada's getting again his male form in the Mahapuranam Sri Mad 
Devi BhAgavatam of 18,000 verses by Maharsi Veda Vyftsa. 



CHAPTER XXX. 

l-U. Narada said :— " 0 Best of Munis I The King was greatly 
astonished to see me dip iu the tank in a female figure and get up 
from the tank in a male figure and thought; "Where is my 
dearest wife? And how. is this Narada Muni suddenly come 
hire I The King, not seeing his wife, lamented very muoh-and cried 
frequently "O^my dear Wife ! Whew but* you gone, Waving me 
here thus." Without you, 0 One of sp»oiou» hips I My Mb palace §nd 



loos VI.] 



CHAPTER XXX. 



'589 



tingdom, all, are quite useless. 0 Lotus-eyed one! What shall I do? 
) Smiling One ! Why is not my life getting out of my body, suffering 
hue from thy separation? Without you, my sentiment of love has left 
ne for ever. 0 Large-eyed One 1 Now I am lamenting for you, O 
Dear I Better give me your sweet reply ; the love that yon expressed at 
>ur first union, where has it gone now ? 0 One with good eyebrows I 
are you sunk in the water and have you given up your life ? Or are 
rou devoured by fishes or crocodiles ? Or are you carried away by 
Varuua, the Deva of the waters, to my great misfortune ? 0 One of 
jeautiful limbs I You are blessed, as you have gone away with your: 
ions ; 0 sweet-speaking One ! Your affection for them was not artificial. 
Is it right for you to go' up to the Heavens, attached by affection for 
?our sons, leaving me your distressed husband alone, thus weeping for 
pour separation ? .0 Dear ! I have lost both, you and my sons ; yet 
leath is not carrying me away ; 0 I How hard is my lot ! What to 
do? Where to go? Rama is not now in this world. . He knew what 
was the pain caused by the separation from one's dearest wife. Oh ! The 
sruel Fate has ordained very unwisely with great inconsistency the periods 
jf parting from one another at different periods ; when their minds and 
ill other things are exactly the same in all ciioum stances of pleasure and 
pain. The practise of Sail (burning with one's deceased husband), as 
ordained by the Munis, is certainly for the good of the chaste .women ; 
but it would have been good no doubt, were there such practises allowed 
for the men to burn themselves with their deceased wives , Bhagavan 
Hari then spoke to the lamenting King in reasonable words and consoled 
him thus :--"0 King ! Why are you thus troubling yourself with pain 
and sorrow ? Where has gone your dearest wife ? Have you not heard 
anything of S'astras ? or Have. you not taken any shelter of any wise 
man I 

15-27. Who was your wife ? Who are you ? Of what nature was 
your union and disunion and where did it take place ? The union 
of wives and sons in this S'amsara is momentary like the meetings 
of persons on boats, while crossing a river. " 0 King ! Now go home, 
there is no use in your weeping thus in vain ; the union and disunion of 
men are always under the control of Fate, the Dai va ; therefore the wise 
should not lament for them. 0 King 1 Your union with the woman 
took place here; and now you have lost that beautiful, thin-bodied, 
large-eyed woman here also. Her father and mother you have not seen ; 
jbu t»W got her like what is heard in the story of the crow and the 
tWf^ ! ; «t y<m'gotlrer wfcnderfafly, so yon have lost her wonderfully. 
Oftfoir I to not gtfere ; Time oaonot be ruled over; go home and 



590 M MAD DEVI BHAGAVATAM. 

enjoy yourself subservient to Time. That beautiful woman has goal 
away in the manner she came to you ; you ought to do your stately 
affairs in the way as yoa used to do before as the ruler of all. 0 King I 
Consider that if you weep day and night, that woman will ne ver return; 
why then are you giving vent to your sorrows in vain? Gonow»od 
have recourse to the. path of the Yoga and thus while away your time. The 
enjoyable things come in course of time and they go away again in due 
oourse ; therefore in this world of no gain whatsoever, the wise should 
never lament. Continuous pleasure or continuous pain does not always 
take place ; pleasure and pain are never steady ; they rotate always like 
a rotary instrument. Therefore, 0 King ! Make your mind calm and 
quiet and rule happily your kingdom ; or make over the charge of the 
kingdom to your sons and retire to the forest. This human body is 
.eldom obtained ; it is frail ; therefore getting that body it is advisable 
to practise the realisation of the Supreme. 0 K ing ! This organ of 
generation and this' tongue reside also whh the beasts, the peculiarity 
of human body is that knowledge can be realised in it ; not in any other 
inferior births. Therefore leave your home, leave your eonows for 
your wife ; all this is the Maya of Bhagavan ; by Her the world 
it deluded. 

28-37. Nftrada said -.-Bhaga van Hari speaking thus, the King 
bowed down to Him, the Deva of the. Devas and finishing the bathing 
duties returned to his home. He then became possessed of dispassion and 
discrimination and making 'over the charge of his kingdom to his 
grandsons retired to the forest and realised the Supreme Knowledge. 
When the King went away, the Bhagavftn began to laugh and laugh, 
seeing me again and again. I then told him " 0 Deva ! You have 
deceived me. I now come to know how great is the power of Maya. 

0 Janardana ! Now I remember all that I did in my femin.ne form, 
Tell me, 0 Hari I 0 Deva the Deva. ! How I lost my previous e>n.«ous. 
L, when I got down into the tank and bathed in it. 0 Lord of he 
worldl Why was I enchanted, when I got tie female form and «h» I go 
the King as my husband like Saoht's getting Indra. The same annd I had; 

1 old Jivatma was there and the previoue subtle body was there , how, 
then. I lost their memories? 0 Lord I Give out the cause of it and 
dear my doubts; a great doubt has arisen in my mind. Many enjoyments 

til my female form, drinking liquor and other prohibited thugs 
Lted O Slayer of Madhu ! What is the cause of a 1 these ? X eoald n 

then that I was Nftrada, as I now recognise dearly what I was m 
!d whit I did in my female form. Say the Why of all ***** 



ioS VI.] CHAPTER XXX. 591 

merely the Pastime of Maya. There are many wtates going on in the 
dies of all the living beings. The embodied beings have got their 
iking, dream, deep Bleep and Turiya (beyond all the three above- men- 
med) states; then why you doubt that when there is another body, 
ere would be also the chan'ge in the states ? When a man sleeps, he 
lows not anything, he does not hear anything ; but when he gets 
rake, he again comes to know everything completely. The Chitta gets 
ielf moved by sleep ; then mind gets different states by dreams and 
ere arises a variety of feelings. A mad elephant is coming to kill me, 
id 1 am not able to fly away ; What to do ? Where to go ? There 
no plaoe where I oan quickly go : thus, in dreams, there arise different 
ental states. Sometimes we see in dreams that our departed grand- 
tbers are come in our houses. I am seeing them, talking with them 
id I am dining with then. Whatever pain and pleasure are felt in 
earns, when they awake, they know of what happened in their dreams 
id can also describe in details, recollecting what had then happened. O 
arada ! Know the power of Maya incomprehensible as the things 
en in dreams cannot be certainly known that all those are false. 0 
[uni I Neither I, nor Sambhu, nor BrahmJl can measure the powe r 
ielded by Maya and Her three Gunas, very hard to fathom. How, then, 
in any ordinary mortal know them I Therefore, 0 Narada ! None is 
ale to fathom the Maya. This world, moving and non-moving, is fashioned 
at of the triple Gunas of the Maya ; nothing whatsoever can exist without 
lem. The predominant Guna in Me is Satva ; but Rajas and Tamas 
list in me; being the Lord of this world, I cannot override the three 
unas. So your father, Brahma, is predominant in Bajo Guna ; but 
atva and Tamas never leave Him. Our Maha Deva is predominant in 
'arao Guna, but Satva and Raja are always with him. Therefore, 
o being can exist as separate from the three Gunas ; this point I 
ave settled in Sruti. Therefore, O Lord of the Munis ! Quit this 
alless Moln for the world, oaused by Maya, and very hard to get over 
od worship Bhajavati, Who ii of the nature of Brahm in. O Intelligent 
Ine ! No* you have seen the power of Maya ; and you have enjoyed 
lany things produced by Maya and you have realised the extremely 
ronlerful nature of Her. Then why do you ask me further on this 



oint ? 



H«r« ends the Thirtieth Chapter of the Sixth Book on the glory of 
lahft M4,,4 in the Mahapur&uam Sri Mad Devi Bhagvatam of 18,000 
Vttn by Maharsi V>d» Vyasa. 



&B,i MAD DEVi BHAGAVATAM. 



CHA.PTER XXXI. 



I- 3. VyiUa said :— "0 King ! Hear now what I heard, of yore, from 
Ndrada, the glory of Maya; I am now speaking that to you very clearly and 
explicitly. Oo hearing the story of Narada's getting a female figure, 
I asked that M'aharsi, the foremost of all-knowers. "0 Muni ! What 
did Ilui tell you after that and whither did the Lord of Laksmi, the 
Deva of the Devas, go to with you ? 

4-8. Narada said : — Speaking to me these words on that beautiful 
tank, Vianu mounted on Garuda and wanted to go to Vaikuntha. 
The Lord of Laksmi then said to me " 0 Narada ! Go now wherever 
you like or if you wish, come with me to the Heaven Goloka. I bowed 
down, and bidding goodbye to him, went to the Brahma Loka. Bhagavan 
mouuting on Garuda, went gladly to Vaikun'tha in a moment, After Ja- 
nardm had gone away, 1 was thinking of all sorts of pains and pleasures 
extremely wonderful, and went on to my father, and, bowing down to 
Him, stood before Him. Seeing me care-stricken, Father asked me 
thus : — 

9-10. "0 Muni! Where did you go? Why are you looking so 
oare-worn ? I see you to-day not at your ease. It seet : somebody has 
deceived you ! Or you have experienced some wonderful thing. 0 Son j 
I see you to-day sad and deprived of knowledge. How is this ? 

II- 17. Dvaipayan 1 Thus asked by my father, I took my seat on 
the Kus'asan and narrated him all that I perceived about of the power 
of Maya and said :— " 0 Father ! I am greatly deceived by tbe powerful 
Vismi ; He transformed me into a female figure and kept me in that 
state for a good many years when I experienced great pain and sorrow 
for the death of my sons. He again gave me the knowledge by His sweet . 
nectar-like words. 1 bathed again in the tank an! became the male 
Narada. 0 Father ! What is the cause of my being so great ly deluded, 
I lost all my previous knowledge and instantly, pressed as it were by force, 
I was overcome with delusion. 0 Father ! Never before I knew it to be eo 
difficult to get rid of the force of Maya. By Maya, there occurs an appa- 
rent low of consciousness ; Maya is the source of all delusion, this I h« ve 
now come to conoeive very vividly and I now know also whatever go 0 '' 
•r bad exists in Maya. 0 Father 1 Kindly tell me the wiy. how 
y mi conquered this Maya, expert in causing things tohappen. What 
is ft**t to impossible is being happened. 



foot VI.J CHAPTBB XXX r. 593 

.•18-22. O Muni! When my Father learnt the cause of my cares 
F 8ml,ed * nd 8Poke *° m ° in sweet words :— « 0 Child f The Devas 
jlhigh-souled Munis, the wise ascetics and the Yogis subsisting on air 
Sly are not able to conquer this Ityt. 0 Narada ! The power of 
Uya i.so very great that I, Visnu and S.mbhu, the Lord of Umfl 
We are able to know Her power. 

! That Maham a y4 is creating, preserving and dissolving this 
odd by T.me Karma, and Nature and other efficient cautes. O 
h.ld ! Ktaow Her to be inconceivable and unapproachable. O Intelli. 
»nt One I Do not be sorry nor should you be surprised about Maya's 
eat strength, for we all are deluded by Her. 

23-25. O Dvaipayaa ! Thus advised- 1 by my Father, my wonder 
Bappeared. I then asked permission of my Father Padma Yoni (Lotus- 
*n) and went out on tour round the sacred places of pilgrimages and 

hU y Tu* 7 ' f Seei " gb // Dd * the chief Tirth <*' I have now come 
bere. Therefore O Mun, ! Dost thou relinquish your sorrow, for the 
•xtmetem of the Kurd's family and remain here and pass your time Z 

peat joy and happiness. One must bear the fruits of one's Karma soo,! 

^or bad ; knowing this fully roam at your will wherever you like. 

S kno!S?' V ^ 8a ' aid -" 0Kin g'Maharei Narada thus kindling 
knowledge in me, went away , I also thought over his words. On the 
bank, of the. river Sarasvati, I composed this Dev£ Bhagavat to nag. 
•way my tune during the excellent period of Sarasvata Ka p T I 
Purftnam ,s excellent j it is composed on the authority of the the vl 
•11 doub'3 are removed by it : manv nice ev«nf„ 48 '> 

Therefore, 0 King , No/the leasTd^ IZ t ZJ£? ^ 
ma gl cian makes the wooden dolls dance in his handsYt 2 2 I* 
world-enchanting is making this world moving and Ton Z 

d. 0 ce from Brahma down to the blades of grass and all l,Z t *' 
0 Kin^l Know Ma yA 's triple Gunas to'be th c a ^ 

stsssstt of8ense8 *r fo,iowsth * chr ^ ^ 

2 m 1 \ Ctl ° nS an8e (t ° m * he causes hereof the e is no 
doubt m th,s ; what doubt, then, there can arise that a., these creature, 
»f different temperaments will come out of the different Gunas of MfivA 
P^eweful - terrible and stupid become the persons in contact with the' 
ttag»o, Gi^nai How, then, Tj»n they exist, bereft of them ? As the, 
Blotb oaflnot exist without threads, so the embodied beings oannot exist 
J the world withou,t the triple Gunas of MAya. There is no douht in 
-hiv . As ^ pot cannot be made without clay, so these bodies, Devas, 
imntJi or birds, oannot be created without the Guoae. BrahmA, Vifau 

75 * 



694 Silt MAD DEVt BHAcIAVATAM 

tnd Siva, too, are possessed of those three Gunaa and therefore the? 
rjecome sometimes happy apd satisfied, sometimes unhappy and dissatis- 
fied and sometimes they become sad aod remorseful as they are then 
under the influence of one Guna or the other. Brahma happens at times 
to be full of wisdom and knowledge, his temper peaceful, sweet and 
pleasant : and his soul rapt in Samadhi, when he becomes possessed of 
Sattva Guna ; again when he is void ofSattya and filled with Rajo 
Guna, His temper becomes unpleasant and bis appearance gels dark and 
awful everywhere.; and when he becomes grossly TAmasio, He becomes 
sorrowful aud bereft entirely of intelligence. 

41-61. Vienu, when resting in Sattva, becomes peaceful, sweet- 
tempered, and full of knowledge ; when Rajo Guna preponderates in 
Him, He becomes void of sweetness and becomes awful to all the beings. 
Rudra becomes, too, peaceful and pleasant under th"e Sattva Guna, awful 
and void of sweetness nnder the Kajo Guna, and becomes sad and stupid 
under the Tamo Guna. O King ! 'When Brahma, Visnu, Mahes'vara 
and the solar and lunar Kings, the fourteen lords of Manvantaras, Manu 
and others are under the control of the magic Gunas, what to*speak 
of other ordinary mortals, men and the other Jivas. The whole world is 
under the control of Maya ; the Divas, men and all other beings. None 
should doubt on this point. All the embodied beings labour under the 
directions of Maya ; never can they work independently. This Mays is 
again always residing in the Highest Essence, the Samvit or the Universal 
Pure Consciousness. Thus Maya is dependent on the Highest Goddess, 
Who is of the nature of Samvit, and, stimulated by Her, resides in the 
hearts of all the Jivas. Therefore one ought to meditate, worship and 
bow down before the Bhagavatt, the Creatrix of Maya and Who is of 
the nature of Samvit, Pure Existence, Intelligence and Bliss. Thus She 
becomes gracious and merciful and liberates the Jivas, giving tbem Her 
realisation and drawing together Her own Maya away from them. This 
whole cosmos is nothing but Maya and the Consciousness (Samvit) of 
the nature of Brahman is the Lord of Maya. For this reason that 
Beautiful One in the triple worlds, the Devi Bhagavatt is known by the 
name BhuvanWvan, the Great Lady of the worlds. 

- , 62-60. 0 King I If the, Jivas can fix their hearts on that Samvit, 
than MAya, born of the real and unreal, is quite unable to do any barm 
to them. No other Deva than the Bhuvanes'varf, of the nature of pure 
existence, intelligence and bliss is able to remove this Mays. O King I 
Darkness efOnot destroy darkness ; the Sun, Moon, Lightning or Fire can 
destroy it. Therefore it is highly incumbent on us to worship the 



loot VI.] CHAPTER XXXI. m 

*dy i)i Maya, the Samvit, the Mother with a cheerful heart to remove 
he Maya and Hjr Gunat. O King ! Now I have narrated to you all 
lie events oonoeming the killing of Vritr&sura that yon asked. What 
»ore do you want to hear now. 0 One devoted to vowe I I have now 
esoribed the first half of that Purana, which describes in detail the 
lory oi Sri Devi Bhftgavati. This Parana, the secret of this Mother 
f the whole Universe, is not to be disclosed indiscriminately to anybody, 
hose that are peaceful, self-restrained, devoted, and possessed of 
bakti to the Devi, the disciples that are devote 1 to their Gurus and 
is eldest son, those are the fit recipients thereof. Whoever reads or 
*ars with greatest devotion this Mah&puranam, equivalent to the: 
edas, fraught with sound proofs and the essence of all talks, becomes, 
this world, possessed of great wealth, becomes wise and passes W» 
me in the greatest happiness. There is no doubt in this. 

Here ends the Thirty-first Chapter on the Sixth Book on the glory 
M8ya in the Mahapuranam 3ii Mv\ Devi BhSgavatam of 18,000 
rses by Maharsi Veda Vy&sa. 



[Tae Sirth Bjok Finished.] 



THE SSVSNTB BOOK. 



CHAPTER I. 



15. Suta said !—Glad to hear the excellent divine stories of the Solar 
•Dd Lunar races, the virtuous King Janamejaya, the son of Pariksit, again 
asked :— "0 Lord ! I am now very eager to hear the increase of the two 
lines of Kings. 0 Sinless One ! You know everything. So kindly 
describe, in detail, the pure histories, capable to destroy sins, -of the 
kings and their characters. The kings of the Lunar a nd the Solar races 
were great Bhaktas of the Highest iSaktf, Srt Bhagavati Devi; this I 
have heard. 0 Muni ! Who wants not to hear further on the glorious 
anecdotes of the Bhaktas of the Sri Devi ? When the Rajarsi asked thus, 
the Muni Kri?na Dvaipayan, the son of Satyavati began to narrate gladly 
the several deeds of the KiDgs. 

6-13. " 0 King 1 I am now narrating to you in detail the origin, 
etc., of the Lunar and the Solar dynasties as well as of other kings in their 
connection. Hear attentively. The four- faced Brahma sprang from the 
navel of Visnu • engaged in practising Tapasya, he began to worship the 
Mah/l Devi Durga, extremely hard to conceive. /MahaDe\l, pleased at 
his worship, granted boon to Brahma ; Brahma, the Grandsire of all 
the Lokas on thus getting the boon, became ready to create the world ; 
bat he could not create all on a sudden the human beings. Though the 
creation was eternally fashioned by the Pramatma Bha gavati, the four- 
faced Brahma thinking over in his mind variously, could not quickly 
spread it out and accomplish it as a veritable faot. Therefore He, the 
Praj&pati, first created mentally the seven mind-born sons. These were 
known by the names of Marichi, Atri, Angirft, Pulastya, Pulaha, Kratu 
and Vais'istha. Next sprang Rudra from the anger of Prajftpati, Nftrada 
from his lap ; Daksa from his right thumb. Thus Sanaka and the other 
Risis were also his mind-born sons. 0 King 1 The wife of Dakfa was 
born from the left thumb of Praj&pati j this all-beautiful daughter is well 
known in all the Purftnas by the name of Vtrinl and Asiknf. Nftrada, 
the chief of the Devarsis, was boro, on some other occasion in her womb. 

14-17. Janamejaya said :— «' 0 Brahman I A great doubt arises in 
me to hear that the great asoetio Nftrada was born of Daksa in the womb 
of Virint. The Muni Nftrada indeed, was the son of Brahmft ; moreover 
h» was the foremost of the ascetics and especially endowed with tb» 



VII.3 , CHAPTER I. , M7 

I •* • 

iwledge of Dharma ; how, then, can ha be born of the womb of the Dak- 
fi wife Virinf. Well, if that be so, then describe, in detail, that won- 
|ul story of the birth of N&rada in the womb of Virint. r 

18-31. O Muni ! Under whose curse, the high-souled N&rada, 
nigh very wise, had to leave his first body and be born again. 
|rftsa said :— O King, Brahma, the Self- born, with & view to 
(Date offspring, ordered first Daksa : — " Go and multiply innumerable 
jildren for the increase of the world." Thus ordered by his father, 
le Praj&pati Daksa produced five thousand powerful and heroio 
>ns in the womb of Virini. Seeing all the sons of Daksa, desirous 
< multiply, the Devarsi Narada, urged on, as it were, by Fate, began to 
ugh at them. How do you desire to multiply when you know not the 
mensions and capacity of earth ; so you will, no doubt, be put to ridicule 
id laughter. Rather, if you proceed on work, knowing beforehand the 
rth's capacity, your efforts will ba fruitful. Othe rwise, your attempt will, 
> doubt, end in failures. Alas ! You are awfully illiterate I Not knowing 
e dimensions of the world, yon are ready to' multiply your progeny ; 
|how, then, can you meet with success ! Vyasa said :— 0 King ! Hearing! 
r»ll on a sudden, these words, Haryas'va and other sons began to speak with' 
each other " What this Muni has told, is very true." Let us then 
ascertain the earth's dimensions ; we can easily multiply afterwards. Thus 
saying, they all went out to reconnoitre the earth. Thus excited at 
NArada's words, some went eastward, some southwards, rome towards the 
north and some went to west all simultaneously and, as they liked to make 
a survey of the earth. When the sons went away, Daksa be- 
came 9y ,eedingly sor ry on their absence. Bent again on multiplying, 
he begat other sons; thote sons again wanted to procieate. Seeing them' 
Narada again laughed and said :-Alas ! What fools are you 1 Not 
knowing the dimensions of the earth, why are you ready to procreate? 
They were deluded by Narada's words, took them as true, and went out as 
than- elder brothers did. Not being able to see those sons, Prajapati 
Daks* beoame very sorrowful for them and cursed N&rada in rage. 

32-88. Daksa .aid :-« O Evil-minded One I You have destroyed' 
my sons; so be yourself destroyed; you will have to be born in the 
womb for your sin in causing the death of my sons ; you have caused my 
sons to go abroad ; so you must be born as my son. Thus oursed by Daksa, 
N&rada. had to take his, birth in the womb of VirinJ. I heard also that 
tae Praj&pali Daksa begat afterwards sixty daughters in her womb. O 
4mg 1 Dakfa, the great knowet of DJbafma^tben gave up the sorrows for, 
°M mm ^-married his thirteen daughters to the hig£«souled Kas'yapa,. 



m M mad DEvt bhAgavatam. 



teh daughter! to Dhartna, twenty-seven daughters to the Horn, two to 
Bhrigu, four to Arif {anemi, two to Kris'aVva and the remaining two to 
Angirft. Their sons and grandsons, the Devas and Dtnavas, beeame 
powerful but antagonistic towards each other. All of them were heroes 
and very Ma yaws ; so, deluded by their greed and jealoiuy, they quar- 
relled amongst eaoh other. 

Here ends the First Chapter in the Seventh Book on the beginning 
of the narrative of the Solar and the Lunar lines oi kings in the Maht 
Joranam Sri Mad Devt Bhftgavatam of 18,000 verses by Maharfi Veda 
Vyasa. 



CHAPTER II. 



1. Janamejaya said :— " 0 Highly Fortunate One ! Kindly narrate 
in detail the spread of the families of those kings in the Solar line wbo 
were born and who were especially endowed with the knowledge of 
Dharma. 

2-8. Vyasa said •— " 0 Bhanata I I now speak to you exactly what 
I heard of yore, from Narada, the best of the Risis, bow the Solar 
race spread. Onee, on an oocasion, the Muni Sriman Narada,Jon. his 
tour, came at his will to my holy hermitage on the beautiful banks of 
the Sarasvat! river. On seeing him X bowed down at his feet and then 
remained standing before him. I then gave him a seat and worshipped 
him with great esteem. I then said to him :— *' 0 Best of Munis ! You 
are worshipped by the whole universe ; my retreat is sanctified by your 
•bming. 0 All-knowing One I Kindly narrate the histories of the Kings 
that were famous in the family of the seventh Manu; they were unequalled 
as far as their origin was ooncerned and their characters as well were wonder- 
ful. Therefore I am very eager to know, in detail, the history of the Solar 
tine. 0 Muni 1 Describe shortly or in detail as the circumstance* may 
require. ; 0 King 1 When I made thii question, Narada, the knower 
of the Highest Reality, gladly smiled, and, addressing me, began to 
describe the history of the Solar race. 

9-26. tfireda said 0 son of Satyavati 1 ' The history of the royal 
families is ve*y bily and pleasant to hear ; the more so when they »" 
heard, one acquires Dharma and wisdom; therefore do yon heir. I* 
aaUtait time*, Bridal tprsng from the mWn-lotui of ViftO M Mfctfl »W 



a.) CHAPTER It. 599 

Pfaia U watt known in every Parana. That self horn , all-powerful, 
hg, the Doer of all, the Universal Soul practised Tapes in ancient 
Ajuta (ten thousand) years. By virtue of that Tapes, He got 
owers to create the world. He meditated on the Auspioious 
\ aod getting from Her the ex cellent power*, He oreated first the 
>rn sons, all endowed with auspicious signs. Of them, Mariohi 
well known in this act of creation. His son Eaa'yapa was leipected 
ind be was of great celebrity. He had thirte en wives, all daugb- 
Daksa PrajApati. The Devas, Daityas, Yakaas Paanaga*, txastj 
ds all sprang from him. Therefore this creation is called the KAs'yapi 
n. Amongst the Devas, the Sun is specially famous; his other 
is * VivasvAn. His son was named Vaivasvat Mann ; he was a 
jjjpits king. Besides, Manu bad nine more sons. TksAlcu was the eldest, 
air names are :— (1) NAbhAga, (2) Dbrifta, (3) SaryAti, (4' Narisyanta, 
-PlAns'u, (6) Nriga, (7) Dista, (8) Karttfa, r and (9) Bisadhra. IksvAku, 
> son of Manu was born first. He had one hundred sons, and Vikukti 
|as the wise and the eldest of these. I am now narrating bow the nine 
font, born afterwards of Manu, spread their families. Ambarisa was the 
ion of NAbhAga ; he was very truthful, powerful, and religious. 
He always governed bis subjects justly. DbAretaka was the 
ion of Dhrisfa; though he was a Keattriya, he attained to 
| BrAhmanhood. He was naturally weak in fighting ; always he was 
engaged in the works relating to the BrAbmanas. Anarta was 



the well known son and Sukanj A was the beautiful daughter of 
S'aryAti The King S'aryfiti gave his beautiful daughter in marriage 
to the blind Chyavana Risi ; but the Riai, though blind, got bis beautN 
ful eyes again by the good character of the daughter. We heard that 
•he As'vins, the Twins, the sons of the Sun, gave him back hie eyesight. 

27-29. Janamejaya said :— " O BrAbmana ! How is it that tho King 
SaryAti married his lavely-eyed daughter SukanyA to the blind Chya- 
vana Muni ? I have got a great doubt on this point. The King gives 
his daughter in marriage to a blind person, if she be deformed, ill-qualified, 
or void of female signs. But the daughter, in this case, was beautiful. 
How then SaryAti, the Chief of Kings, gave over his daughter, knowing 
that the ftifi was blind ? O BrAhraana 1 I am alway an object of favou°r 
to you ; so explain to me the cause of it. 

30. Sftta said :— Glad to hear these worde of Janamejaya, the 
Muni DvaipAyana smilingly said s— 

81-SO, SaryAti, the son of Vamsvata, had four thousand married 
wiwe. AU of them were endowed with auspioious signs and beautiful 



600 



M MAD DSVt BHi'UV ATAM. 



all of them were daughters of kings. They all were very obliging and dear to 
their husbands. But, out of all of these, the Ring-had only one daughter 
exceptionally lovely and beautiful. The father and all the motherf 
loved exceedingly that sweet-smiling daughter. Not very far off the 
city, there was a beautiful lake of clear waters, like the Manasarovara 
lake. A Ghat way (steps) made of stones descended into the lake. Swans 
Karandavas, Chakravakas, Datyu'has, Sarasas and other birds used to 
play on its waters. Five varieties of lotuses were there in full bloom, bees 
were humuing there -all around. Various trees, Sal, Tamala, Sarala, 
Punnagas, As'okas, Banyans, Peepuls, Kadambas, rows of banana treesr 
Jambirs, Dates, Panasas, Betelnut trees, coooanut trees, Ketakas, Kan- 
chanas, and other various beautifil trees encircled round the lake. 
Within these, the white Yuthik&e, Mallikas, and other creepers and shrubs 
were seen beautifying the scenery. Especially there were, amongst them,' 
Jack trees, Mango trees, tamarind trees, Karanjas, Kutakas, Palas'as> 
Neem trees, Khadiras, Bal trees, and Amalaki trees ; and paaeocke were 
sounding their notes, cuckoos were cooing their beautiful voices. Close 
to that place, there was, in a swed grove covered over by trees, staying 
Chyavana Muni, the Bbrigu's son, of a tranquilled mind, and the chief of 
the ascetics. Thinking the place lovely and free from any obstacles, the 
Muni took his firm seat there and, collecting all his thoughts within him- 
self took the vow of non -speaking and controlling his breath became 
engaged in practising tapa3ya. Restraining his senses and foregoing 
eating and drinking, that Muni constantly meditated on Bhagavatl of 
the nature of Sat, Chit and Ananda. 0 King I While he was thus 
meditating, the anthill grew up round and covered his body and nice creeper, 
covered that also all round. 0 King I Long intervals passed away and 
it was covered over with ants ; so much so that that intelligent Muni 
was covered entirely and looked like a heap of earth. 0 King I Once the 
King Saryati wanted to play in an artificial wilderness and came there to 
tbe lake with his wives. Saryati became at once deeply engaged in 
playin" on the clear waters of the lake, surrounded by the beautiful 
females. On the other hand, the quick beautiful daughter Sukanyft, picking 
up flowers here and there with her companions also began to pity. Dressed 
in ornaments, Sukanya walked to and fro ; her anklets making a beauti- 
ful - tinkling wund, till she came to the ant-hill of Chyavana Riei. 
She eportingly sat olose to that anthill and instantly saw a shining sub- 
stance inside through that, like fireflies. "What is this ?" She thought and 
wishing to take it, took a thorn and became very eager to prick it up. 

* 51-59. Slowly »&* wea< t cloM to {t * n<i no 800aer she S ot r *"ty *° * riolt 
it, than the , Muni saw the beautiful, gopd-haiiei daughter as if to one's 



CHAPTER Hi. 



601 



i Th»;ascetio BhArgava, seeing that auspioious nioe lady with nice teeth, 
out in a feeble voice :— " What are you doing? 0 thin-bellied 
I am an ascetic ; better go away from here. You have got auoh 
^res, yet you do not see me. I therefore forbid you in your this 
ipt; do not pierce the anthill with a thorn. Though prevented, 
augbter oould not hear his words and asking " what was that ? " 
ed his two-eyes with thorns. Thus impelled by Fate, the princess 
ingly pierced his eyes ; but she suspected and thought " What have I 
"' Thus becoming afraid she returned from that spot. His two eyes 
pricked, the great Muni exceedingly pained, became very wrathful ;, 
fncessantly gave vent to sorrows and remorse, being rostless with pain., 
Ihat instant it happened that the king, ministers, soldiors, elephants, 
fes, camels, so much so that all the beings that were there, had all their 
luations (passing their urines and fasces) stopped. Seeing thus hap- 
Opened all on a sudden, the King Saryati was very muoh pained and became 
very anxiom. All tho soldiers came to the King and informod him of. 
the stoppage ^of their evacuations. The King thought over the oause, 
why this had happened. 

60-65- Cogitating thus, the King returned home. Beooming very 
much troubled with cares and anxieties, He asked his soldiers and kins- 
men "Who amongst you has done suoh an heinous aot ?" "On the west 
•ide of the lake the Maharsi Chyavana is practising the great tapasya 
in. the midst of the forest ; I think some one has done mischief to that 
king of ascetics, blazing like a fire ; and therefore we are ovefoome with 
thin disease." The highsouled aged son of Bhirgu has becorm speoially 
proficient in his asceticism and has become supreme ; I think someone 
must have injured him. Though I do not know who is that mischievous 
parson that has shewn him contempt or like that, this our state at pre- 
sent clearly shews that this is the fit punishment of that." Hearing this, 
the soldiers said ; — None of us has committed any mischief by word, mind 
or body ; we know this very well. 

Here ends the Second Chapter of the Seventh Book on the piercing 
of the eyes of Chyavana Muni in Sri Mad Devi Bhagavatam the Jlahft 
Purlnam, pf of 18,000 verses, Maharsi Veda VySsa. 

CHAPTER III. 

1-11. VyAsa said :— O King ! Thus the King, troubled with cares, 
Mk«d his soldiers, in an angry mood. Next he asked his friends in sweet 
w wds. The princess, seeing his father and his soldiers sorrowful, thought 

76 



602 §Rl MAD DEVt BHAGAVATAM. 



of her piercing the two eyes of the Muni with a thorn and tbus spoke 
to the King :— 0 Father I "W bile sporting in that forest, I came to see 
a very hard anthill covered with creepers and shrubs wherein I found 
two boles. 0 Ring 1 Through those small openings, I saw the tiro shining 
things as if they were fireflies and thinking them bo I pierced them with 
thorns. At this time a faint voice I heard coming from that anthill, 
"Oh I I am killed !" I then took out my thorns and found them wet 
with water. "What is this ! " I asked myself and was thunderstruck 
with fear ; but I could not know what 1 pierced in that authill. Hearing 
these gentle words of her daughter, the King Saryati thought that that 
act had no doubt insulted the Muni and went at once to the anthill. He 
broke the anthill that covered the Muni and saw the suffering Cbyavana 
aged in praotisting Tapasya, very much in pain. The King prostrated 
flat before the Muni and then with folded bands, praised him with hymns 
and humbly said to him :— " 0 Intelligent One 1 My daughter has done 
this wrong act while sporting ; Therefore 0 high-souled One ! What 
she had done unknowingly, do you forgivo out of your own, high-hearted- 
ness and liberality. I have heard that the' ascetics are always void of 
anger; therefore now you have to' 'forgive this daughter of ths 
offence and thus shew your kindness. 

- 12-16. V)&sa 6uid : — Tb<? Maharsi Cbyavana, hearing thus the KiDg's 
words and specially seeing his humble and distressed nature, said: — 0 King 1 
I never was angry a bit ; your daughter had pained rae ; yet I am not 
angry and have not cast on her any curse ; you better see, that I am 
innocent ; much pain is felt by me due to ray eyes being pricked. 0 King ! 
it seems that you are sorry and troubled for that sin. Who can acquire 
happiness in this world who has committed a great offence to a Bhakta of 
the Devi, in spite he gets even Siva as his Protector. 0 King I On the 
one hand, I am now worn out by old age, and then, on the of her baud, 
I am deprived of my eyes ; what shall be no«r my means ? Please say, who 
will take care of the blind man ? 

17. The King said :— " 0 Muni I The anger of the ascetics is tran- 
sient ; you are in practice of your tapasya; so your anger is a thing of 
impossibility. So kindly forgive tbe offence of the daughter. 1 have got 
many persons who will incessantly take care of you. 

18-22. Cbyavana said :-" 0 King ! There is none of my relations 
with me; then I am now made blind; how shall I go t on with mj 
tapasya 1 I do not think that your servants will take oare of me 
O^ing I If you think it your duty to please me, t hen do my word 



\oo* VII] CHAPTER III. 603 

mo your lotus-eyed daughter to serve me and take oare of me 
King J I will be very glad if I acquire your daughter ; she will serve 
» when I will be engaged in my tapaayA. O King ! This, if observed, 
ill satisfy me and all the troubles that are now with you M your' 



— — •* jvu nou J Kill 

rmy will no doubt disappear. O King ! Think and grant me your daugh 
ir; lam an ascetic observing vows and if you give o ** 
«wghter to me, you will not incur any sin nor any fault. 



23.31. VyAsa said :-« O Bbarata ! Hearing thus the Muni's words, 
be King SaryAti was immersed in cares and could not say anything 
rhether he would or would not give over his daughter to him The 
ung thought, "my daughter is very fair like a DevakanyA and this 
Cam is aged, ugly and specially he is blind ; how then can I be happy 
. I give over my daughter to him." Who is there so stupid and vicious 
bat knowing his good and bad, he for his owa selfish happiness wants to 
epnved h,s beautiful daughter of the enjoyment! of her married life 
low will that fa.r eyebrowed daughter of mine pass her days happily in 
lie company of this aged Muni when she will be overpowered by pasrion 
'he more so when the young beautiful ladies are not able to conquer thei r 
assions though possessed of husbands of their own standard and liking, 
ow then can my daughter conquer her passi m on getting this old 
hnd husband ! The exquisitely beautiful AhalyA married Gautama ■ 
at, seeing the youthful beauty of that lovely lady,. Indra deceived her 
id took away her chastity. Till at last, her husband Gantama finding 
lat action contrary to Dharma, cursed him. Now through the severe curse 
: that Brahmais/, many t/oubles many arise; so I cannot in any case give my 
Mighter Pukanya over to him. Thus thinking and absent-minded the 
ing went back to his home and, being very distressed, called his 
inisters to form a council. 0 Ministers I What am I to do now ? Is 

> advisable to give over my daughter to the Muni ? Or is it better 

> suffer these pains ? Judge and say what is the best course for me. 

32. The Ministers said :— « 0 King ! What shall we say in this 
itical juncture? How can you bestow your exceedingly beautiful 
mghter to that ugly unfortunate ascetic ? 

33-45. DvaipAyana said :— At this moment, seeing her father and 
misters troubled very much witli cares, SukanyA understood at once 
erything by signs and hints; she then smilingly said to her dear father :— 
0 Father I Why are you looking so sad with cares ? Perhaps you 
6 very much troubled and sad for me. O Father I I have pained that 
luni ; so I will go and console him ; what more than this that I will 



604 M MAD DEVl BHAGAVATAM. 



give up myself at his feet and please bim. Hearing these word* of 
Sukanya, the King spoke to her very gladly before all the ministers. 

0 Daughter ! The Chyavana Muni is blind, aged and of a worn figure, 
especiallft'of a very irritable temper ; and you are a mere girl ; how will 
you be able to serve him in that dreadful forest ? You are like Rati in 
beauty and loveliness ; how ;can I bestow my daughter to that aged 

"Worn out, blind Muni for my own pleasure 1 The father marries the 
daughter to him- who has got relations, who is of a proper age, strong, 
who has got unequalled grains and wealth, gems and jewels ; never to a 
roan void of wealth. 0 broad-eyed One ! You are exquisitely handsome ; 
and that ascetio is very old ; see what an amount of difference lies be- 
tween you two. The Muni, moreover, has past his marriageable age ; 
so how can I give over my daughter. 0 Lotus-eyed ! You always 
dwell in beautiful places ; how can 1 now make you dwell for ever in 
thatched huts ? 0 Cuckoo avoiced one ! Rather will I aad my 
soldiers die than to bestow you to that blind husband. Let whatever 
come it may, I will never lose patienco j therefore, 0 One of good hips ! 
fie quiet. I will never give you to that blind man. 0 my Daughter ! 

1 do'nt care a straw whether my kingdom and my body live or die, but 
I will never be able to givo you over to the ascetio. Hearing thus the 

•' father's words, Sukanya began to speak with a glad face the following 
sweet and gentle words : — 

46-48. 0 Father ! Do not trouble yourself for nothing with cares 
on my account. Give me over now to that best of Munis; then all the 
persons will be happy, no doubt. I will derive my intense pleasure there 
in that dense forest by serving' with intense devotion my old husband, 
who is very holy. I have got not the least inclination towards these 
worldly enjoyments which are the sources of all troubles for nothing, 
My heart is now quiet, Thereforo, 0 Father ! I will become a chaste wife 
to bim and act according to his liking. 

49-54. Vyasa said:—" 0 King ! The Ministers were greatly amazed on 
hearing these words and the Ring also beoame greatly pleased and took her 
to the presence of the Muni. Going before him, he bowed down to the Muni 
and said :— " 0 Lord 1 Please accept duly this daughter for you' 
Seva. " Thus saying, the King betrothed his daughter to him according 
to rules. Chyavana [Muni also beoame very glad to receive her. Tin 
Moni took the daughter willingly for his Seva but refused other dowrie 
that the King presented. Thus the Muni beoame pleased; immediatel; 
* , the soldiers began to evaouate and were very glad, Seeing this, & 
Itfng'i heart beoame filled with joy. When the King, tW nmshin 



Book VII.] 



CHAPTER IV. 



the betrothal ceremony of his daughter wanted to return home, the thin 
bodied princess then told her father:— . 

55-64. Sukanya said 0 Father ! Take away all my ornaments 
and clothings and give me for my use an excellent dear skin and one 
bark. 0 Father ! I will dress myself like the wives of Munis and serve my 
husband in such a way as will bring to you the unpxrallellej undying fame 
in Heaven, Earth and the Nether regions ; also I will serve my husband's 
fee* so that I can derive the highest happiness in the next world. I am 
now full of youth, espacially beautiful ; do not think a bit that as I am 
wedded to an aged ascetic, that my character. will be spoilt. As Vas'istha's 
wife Arundhati has attained celebrity in this world, so I will also 
attain success ; there is no doubt in this As the cbiste wife Anasuyu 
of Maharsi Artri has become widely known in this world so will I be 
known also and establish your fame. The exceedingly religious Kin", 
hearing all these w>rda of SukanyA, gave her deer skin and nil other 
articles wanted. The King could not help weeping, when he saw that his 
daughter had dressed herself like the daughter of a Muni. He sto.nl fixe I, 
very sad, on that very spot. All -the queens were exceedingly filled with 
sorrow to see the daughter dressed in bark and deer-skin. Their hearts 
quivered and they began to weep. 0 King IThen the King S.iryilti bade 
good bye to the Muni, leaving there his daughter. He wont with a 
grievous heart and returned to his own city, accompanied .by the 
ministers. 

Here ends the Third Chapter of the Seventh Book on the bestowing ot 
the daughter of the King Saryati to the Chyavana Muni in Sri M id Devi 
Bhaga\ atam, the Maha Purunam of 18.CO0 verses, by Maharsi Veda Vyasa, 



CHAPTER IV. 



1-38. Vyasa said :— " 0 King ! When the King Saryati departed, 
thatyittuous lady devoted her time in serving her husband, and the Fire, She 
gave to the Muni for his food various delicious roots and fruits. She 
made him bathe with warm water ; then making him put on the deer 
skin, she made him sit on the Kus'asan. (Seat made of the Kus'a grass.) 
Next she used to place ia his front Kus'a, Til and Kamandalu and speak 
to him " 0 best of Munis I You are now to perform your daily rites 
(Nitya Karma). When the Nitya Karma was finished, the lady used to 
catch him hy his hand and make him sit on another seat, Next the 



606 !§Rl MAD DEVt BHAGAVATAM. 



princess brougbfi fresh ripe fruits and cooked riee, grown without 
cultivation and gave to the Muni for his food. When the husband 
finished his meals, she gave him devotedly water for oleansing his mouth ; 
then washing his hands and feet gave him the betelnuts and pan leaves. Next 
he made him sit on an excellent seat, and with his permission, performed 
her own bodily purifications. She then, used to eat the remnants, fruits 
and roots of the dishes of her husband ; and coming next to her husband 
addressed him affectionately " 0 Lord I Order me what can I do now 
for you ? If you like, I may champoo your legs and feet ; thus every 
day that princess devotedly spent her time in serving her husband. At 
evening when the Horaa ceremony was finished, she collecting delicious 
and soft fruits presented to him to eat. With his permission, she, then, 
ate that were left of the fruits ; next she prepared bedding soft to the 
touoh and gladly made him sleep on it. When his dear husband thns 
laid himself on tie bed, she champooed his feet and legs and in the in- 
terval, asked him about the religious duties of the chaste wives of the 
family, When the Muni foil asleep in the nia;ht, she devotedly laid 
herself close to his foet aud slapt. During the simmer season when her 
husband was perspiring, the laiy ueed'to fan him with cool breeze, 
She took off his troubles and thus served her husba nd. In the cold 
season, she collected firewood and lit them before him and used to ask 
him frequently " 0 Muni 1 Are you feeling pleasure in this ? That lady, 
dear to her husband, used to get up from her bed in the Brahma Muhurta 
before Sunrise, nest made her husband get up and took him some short way 
off and there made him sit for calling on nature. She kept ready water 
and earth and stood in readiness at a suitable distance apart. Knowing 
that he had finished his calls for nature, she took him back to the As'ram 
and washed his hands and feet with water duly nuking him sit on a 
convenient Asana. She them gav« to him the pot for Aobamana and 
then began to collect fuel. She used to bring pure clear water a D d made 
it hot; then she asked her husband fondly " 0 Husband ! Have you 
finished cleaning your teeth ? Warm water is ready ; may I bring it to 
you? You better bathe with that, uttering your Mantrams. The time 
is now for performing the morning Sandhyft and for. performing Homa. 
Do the Homa regularly and worship the Devas. The princess, wlijse., 
nature was pure and clean as anything, kept herself engaged daily in 
serving her husband, Chyavana Muni, with perfect gladness, austerity, 
and observing all the rules duly. Thus that beautiful-faced princess 
worshipped gladly Chyavana Muni, serving Fire and the guests daily. Then, 
once, on an occasion, the As'vin twins, the sons of Surya (Same sporting 
and »t their pleasure, close to the hermitage of the Obyatana Mant At that 



took Vii.j 



CHAPTER lV. 



ime theprincjss, biautiful in all respects, was returning home after ber 
atb in a pure clear stream and oame to the sig Lt of the two As'vins, 
leing enchanted by her extraordinary lovely beauty, they thought she 
light be a Deva Kavya, quickly went to her and fondly questioned 
er :— '^O slo v imvitig O 19 like an elephant ! Look ! We are the sons 
f Devaa j we htve coma to you to ask some questions. O Excellent One' 
Vait for a moment ; we request thus to you. 0 Sweet-smiling One ! Please 
nswer our questions truly and properly." 0 Lively-eyed I Whose 
aughter are you ? Who is your husband ? Why have you come here 
lone to bathe in this tank ? O Lotus-eyed ! You seem to be a second 
jaksmi ; 0 Beautiful One I We w ant to koow something ; please reply 
xaetly. O Beloved ! Your feet are exceedingly gentle ; why have you 
lot put on any shoes ; why are you walking barefooted ? Our hearts 
,re being troubled to see you walking thus barefooted? 0 Thin 
lodied One 1 Your bsdy: is very soft that you ought to bave gono 
n a car ; why are you thus walking on foot and in such an ordinary dress 
n this forest ? Why have not hundred's of m:iid-sjrvants accompanied 
rou ? O lovely faced One 1 Speak truly whether you are a princess or an 
\psara. 0 Sinless One ! Blessed is your mother from whom you are born; 
blessed is your father, Specially the person with whom you are married, 
we are unable to describe his fortune. 0 Lovely eyed ! This earth is being 
sanctified by the movements of your feet ; consquently this garden is now 
purer to-day than the Devaloka. Boundless is the fortune of these deer 
»nd birds who can see you whenever they like j what more can we say 
than this that this forest is rendered vey pure. O Piir One with fait 
eyes 1 It is needless to praise your beauty ; speak truly who is your father 
and who is your husband ; we like very much to see them. 

39-50. Vyasa said: — " 0 King 1 Oil hearing their words, the exquisitely 
beautiful princess bespoke to the twin Devas with much lashfulness : — 
I am the daughter of Saryati j father has given me over, un ler the direc- 
tions of the Daiva, to the Maharsi Chyavana. I a>n his chaste dear wife ; 
the Maharsi is staying in this very place. O Twin Deva?! My husband 
is a blind ascetic and he is very aged. I gladly serve him day and 
night according to the rules of chastity amongst women. Who are you ? 
And why have you come hore ? My husband is staying in the As'rama ; 
kindly come and sanctify the As'rama. 0 King ! The two As'vins 
heard her and mid :— " 0 Asupioious One ! Why has your father be- 
trothed you, such a gem, to an old ascetic ? It is very strange. Indeed ! 
In this solitary forest you are shining like a steady lightning ; what more 
ci^eeay than this that we hardly find a beautiful lady like you, even 



4r1 mad devI bhagavataM. 



in the Devaloka ! Alas ! The Deva dress and a full set of ornaments and 
blue dyes look wall on you ; this deer-skin and barks of trees in no way 
fit you. 0 Beautiful One ! Your eyes are very large ; yet the 
Croator has given you a blind husband ; specially a very aged one ; and 
you are wearing away by constantly dwelling with your blind huxband in 
this forest. What more can be wrong for the Creator than this ? 0 deer-eyed 
One ! In vain you have selected him for your husband. At this 
period of your youth and beauty it does not look at all well to see you 
with your blinl 'husband. You are versed in dancing and music ; but 
your husband is blind and aged ; when in dancing you will shoot your 
darts of love, on whom then, will those arrows fall ? 0 large-eyed 
One! Oh! The Creitor is certainly of a very little understanding! 
Else -why would he have made you, so full of youthful vitality, the wife o' 
a blind mm ? 0 lovely-eyed One ! You are never fit for him ; select another 
husband. 0 Lotus-eyed One ! Your husband is not only blind but an 
ascetic ; so your life is quite useless ; we do not consider it fit that you 
reside in this forest and put on this bark and deer- skin. 0 dark-eyed 
One 1 Your body and every limb thereof is very beautiful ; judge well 
and make one amongst us your husband. 0 Proud One ! Why are yotl 
being so very beautiful, spending your youth in vain in serving this Muni ? 
No good signs are visible in this Muni ; he cannot maintain nor protect 
you even ; why are you, then, serving him in vain ? 0 spotless One ! 
Leave at once this Muni, quite incapable in giving any sort of pleasure, 
and marry one of us. 0 Beloved ! Then you will enjoy in the Nandana 
Kanana or in the forest of Chaitratarha. 0 Prsud One ! How will you 
spend your time with the aged husbmd, beiDg brought to so much 
humiliation and without any dignity and self-respect. You are endowed 
with all auspicious signs; moreover you are a princess; you are not ignorant 
of all enjoyments in this world ; why then you like to live such an 
unfortunate life in vain in this forest? 0. Princess ! Your face is exceedingly 
beautiful ; your eyes are wide^ and your waist is thin. Your voice is 
sweet like a cuckoo. Who is more beautiful than you ? Quit now your aged 
ascetic husband and marry one of us for your happiness ; then you will 
be able to enjoy excellent colestial things in the heavens. 0 good-baiied 
one ! What pleasure can you derive by your sUying in this forest with 
your blind husband! 0 deer-eyed One. It is very painful for you to serve at 
this young age of yours, to remain in this forest and servo this aged man. 
0 Princess 1 Is it that you like troubles and nothing else. 0 One with 
a face lovely like the Moon I We see that you are of a very soft body ; 
so to oollect water and fruits is never a duty fit for you. , 

Here ends the Fourth* Ctuptsr u ths Smnth Book on the court"*' 



II.J CHAPTER V» 609 

wen the two As'vins and the Princess Sukauya in Sri Mad Devi 
itam, the Maha Puranam, of 18,000 * vorses, by Maharsi Veda 



CHAPTER V. 



1-6. Vyasa said : — " O King ! Hearing their words, the princess 
wgan to tremble ; but holding on patience she spoke to them in reserved 
eras thus You are tho sons of Surya and you are the acknowledged 
^deities amongst the gods ; specially you know everything, I am a chaste 
vjrtuous woman. You ought not to speak to me in the above manner.. 

0 Twin Devas ! Father has betrothed me to the Muni practising the 
Yoga Dharma ; besides I am chaste ; how can I behave like a prostitute I. 
This Sun is the Witness of the aotions good or bad of all people ; He is 
therefore looking on our actions also. Besides you both are born in the 
family of the bigh-souled Kas'yapa. Thus it is utterly wrong for you to utter 
such (irreligious and infamous) words. You know well the course of 
Dharma, what is religious and what is irreligious in this world which has 
got nothing substantial ; how can a family woman leave her husband and 
serve another ? Go wherever you like, 0 Sinless Devas ! I am the 
daughter Sukanya of the King Saryati, devoted to my husband. Otherwise 

1 will curse you, 

7-11. Vyasa said : — "0 Bharata 1 Hearing these words, the As'vins 
were greatly surprised, and, afraid of the Muni, spoke again:— "O 
Prinoest: — We are very much pleased to see your chastity; therefore, 
O Beautiful Woman I Ask boon from us; we will grant it for yo ur welfare. 
O honoured Woman ! We, the physicians of the gods, will certainly 
make your husband exceedingly beautiful and young. O Smart and 
Intelligent One ! When we three will be exactly the same in figure, 
age and lustre ! you better Ban make one us your husband. Hearing their 
words Sukanya became greatly amazed and went to her own 
husband and spoke everything what they, the God's physicians, 
said. 

12-17. Sukanya said :— " O Husband I The As'vins, the Surya's 
«oos, have oome close to our As'rama. I have seen the two Devas and 
their bright bodies. Seeing me beautiful they were overpowered with 
passion and told me. "We ( will, be sure, make your blind husband, young, 
bright and give Mm Us two eyes again ; but you will have to make one 
condition. Hear it :-Your husband will be exactly like us and you will 

77 



610 M MAD DEVt BHAGAVATAM. 



have to select your husband amongst three of us." " 0 Holy One I 
Hearing this as strange, I now come to inform you. Vow judge and'say 
what I am to do now." The Deva's Maya is very difficult to 
comprehend ; the more so, when I do nob know their intentions ! 0 
Omniscient One ! I will set as you desire." 

18-19. Chyavana said:— "0 Beloved ! Go just now, at my word, 
to the As'vins and bring them, 0 auspicious One ! before me. What more 
shall I say than this :— Go and observe, what they say, as early as 
possible. There is no need to think over this matter. 

20-25. Vyasa said:— "0 King ! Thus getting the permission 
from her husband, Sukanya went immediately to them and said: — "0 
As'vins 1 You are the chief gods ; now do as you say. I agree to 
observe what you desire." Hearing her words, the two Devas then went to 
the Muni's As'rama and told the princess:—" Let your husband enter 
in the midst of the water. The aged Chyavana Muni went down 
quickly in the midst of waters to attain a good form. Nest the two 
As'vins entered into the water of that tank." A few minutes after, 
the three persons came out of the tank. All were equally bright, equally 
beautiful, equally young and their limbs were decorated equally with 
earrings and various other ornaments. They all spoke simultaneously :- 
«0 Auspicious One! There is no other woman beautiful like you, 
especially your face is very clean and fair ; therefore select any one of us 
three as your hu»band. 0 Fair One ! Whomever you love most, 
ohoose him. 

26 30. Vyisa said :— " 0 King ! Sukanya then saw their bodies 
are equally bright and beautiful ; not the least difference is to be fouod 
in beauty, age^ voice and dress. She became doubtful on seeing their 
equal appearances The princess, not being able to distinguish her 
husband, became very anxious and thought :— " What am I to do now? 
Whom to choose ? They are exactly the same. I cannot distinguish 
who is my real husband ? This may be the magic set up by the two 
As'vins. However, I am put to a great crisis. I won't ever seleol 
another who is not my husband. Therefore my death is well nigh ; 
what to do now ? The third form seen now may be also a Deva's son. 
Thus cogitating, she resolved to meditate on the Highest Prakriti, the 
Lady of the Universe, the most Auspioious One. Then the tbin-bellied 
princess began to sing the hymns of the Bhagavatl. 

31-38, Sukanya said:— "0 World-Mothelr 1 l/ader most painf" 
circumstances I take refuge unto 1 hee ; preserve roy chattily J 1 ^ 



Book VII.] CHAPTER V. 61i 

down tp Thy feet. O Devi ! Salutations to Thee, born of lotus. O 
Thou, the dear consort of S'ankara ! Salutations to Thee. 0 Thou favourite 
to Visnu, 0 Mother of the Vedas ! O Sarasvati ! Salutations to Thee. 
Thou hast oreated the world, moving and unmoving ; Thou art preserv- 
ing it without being least excited ; again Thou art swallowing it for 
the peaoe and well-being of all. What mora, Thou art -the Moat 
Worshipful Mother of Brahma, Visnu, and Mahes'a. Thou always 
illuminest the understanding of the illiterate and Thou always grantest 
liberation to the Jnanius. Thou art the Prime Prukriti in fulnoss 
and the Beloved of the Prime Purus.i. Thou grantest Bhukti 
(enjoyment) and Mukti (freedom) to the aonh tint are cleansed and 
pure ; Thou givest pain to those that are entirely void of knowledge 
and Thou grantest happiness to those that ore endowed with Satva Ouna. 
0 Mother ! Thou bestowest Siddhi (the success, the eight supernatural 
powers^, fame, and victory to the YigU ! Baing; rairgij in an ocearx of 
bewilderment, I came now to take refuge unto Thee. O Mot her ! The two 
Devas are playing hypocrisy with me ; thus puzzled I, ca'nt fix my 
mind whom to Select ; therefore I am merged in an ocean of sorrow. 
Save me by shewing my real husband. O Omniscient One ! Knowing 
my vow of chastity dost Thou enlighten mo so that I can know my 
husband. 

39-58. Vyftsa said :— " O King! Thus pleased by the Sukanya's 
prayers, the Devi Tripura Sundari then imparted to her the pleasant 
Sattva Jnan (knowledge pertaining to Sattva Guna). She then looked 
again at the three personages, and though they were similar in appearance 
and beauty, instantly she recognised mentally her husband and chose him. 
When Sukanya selected the Muni Chyavana, the two Devas becamo 
greatly pleased to see that. The two Dav.is were pleased by the grace 
of Bbagavati ; they were further pleased to aee the Dharma of chastity 
and granted her the boon. They then bade good-bye to Chyavana and 
were ready to start to their own place when Chyavana being very much 
pleased to get through their grace, his beauty, youth and wife, interrupted 
them, akyiog " O high-minded Devas ! You have done much good 
to me." I used fo feel piin every day, in spite of my having this wife 
baring good hairs I But owing to your mercy, I cannot describe how 
happy I am now in this world of woes and troubles. I was very aged 
and blind and was without any enjoyment but it is you that coming 
to this forest have brought to me eyes, youth and exquisite beauty. 
Therefore, 0 twin Devas t I de»ire to do something good to you in 
return., Fie on h|m» who does pot return anything for the good that 
to ae* received from * benifieent friend. That man remains indebted 



«12 M MAD DEVI BflAOAVATAM. . 

fee ever ia this world; therefore I am desirous to give you two now 
whatever you want. 0 twin Devas 1 Even if the Devas or the Asuras 
find it . difficult to attain, I will give that to yon to free myself of the, 
debt I owe to you. I am greatly pleased at your good deed 4 therefore 
be kind enough to speak out whatever you desire. They began . to 
ooosult with each other, and spoke to the Muni Chyavana who was 
seated with Sukanya beside him :— " 0 Maharsi ! We have got all 
_ our desires by the graqe of Father ! Still it is difficult for us to drink 
some libation albeg with the other Devas and we thirst after that very 
strongly. At the great sacrifico of Brahma in the Golden Mountain 
(Kanakachala), Indra, the King of the Devas, ordered us not to drink 
Soma, as we were physicians. Therefore, 0 Knower of Dharma ! 0 
Ascetic 1 You will certainly do us a great favour if you can make us drink 
the Soma juice ; we would be very glad and have our desires satisfied. 
Thus hearing the words of the As'vins, Maharsi Chyavana gladly spoke 
to them the following gentle words. 0 Twin Devas I I was blind and 
aged ; but now I am become a young and beautiful man, and it is by 
your grace that I have got back my wife. Therefore I speak this truly 
before you that at the great sacrifice of the lustrous King Saryati, 1 
will gladly make you drink the Soma in the presence of Indra, the King 
of the Devas. Hearing these worls of the Muni, the twin As'vins 
were greatly pleased and went back to the world of the Devas, 
And the Muni Chyavana, too, returned to his own As'rama with his wife 
Sukanyfi. 

Here ends the Fifth Chapter of the Seventh Book on the getting 
of youth by Chyavana Muni in S'ri Mad Devi Bhflgavatam the MaliA 
Puianam of, lS^OO verses, by Maharsi VedaVyasa. 



CHAPTER VI. 



1.3, Janamejaya said :— " 0 Muni 1 How did Maharsi Chyavana. 
make these twin Devas drink Soma and how his words oame out to be 
true. Human strength is insignificant compared to Indra's strength. 
Indra forbade the physicians, the As'vins, to drink the Soma juice.. 
How then could the Muni give the right thereof. This is very wonderful 
, Therefore, 6 Thon, devoted to Dharma ! 0 Lord I Describe in detail 
the doings of this Maharei Chyavana. I am very anxions to hpar it. 

. 4-10. Vyssa said 0 King I In that famous eterifee «fUhe< King 
&&§fe jagraflg ■ *t' d«l wonderful •&•*»; 1 Q-iftklntta^X 



Boor VII ] OHAPTBR VI. - eis 

Narrating to yon his entirely wonderful charaster. Hear it attentively, 
^faharsi Chyavana, illustri ous like the Devas, began to enjoy with a 
cheerful mind and gladdened heart, wilh his beautiful wife Sukanya 
who was like a Deva Kanyft. Now, onoe on an occasion, the wife of 
Saryati oecin»e very anxious and trembling said to her husband 
weeping:— i'O King ! You have betrothed your daughter to the 
blind Muni Chyavana ; now it is your duty to go and enquire whether 
the d*ughter is living or is dead. O Lord 1 What is my beautiful 
daughter doing with that husband. Pleee go just now to the Muni's 
As'rama and see about it. 0 Kfijarsi !• I always burn in pain and 
agony when I think of her. She must have become very lean and thin 
dueto the troubles of Tapasya ; please bring her quickly here to my presence. 
She is suffering an everlasting pain from having an aged blind hus- 
band ; and it is quite likely she has become very lean and thin. I am 
anxious, therefore, to see my daughter lean and thin who is wearing 
barks of trees as her dress. 

11. Saryati said :— " 0 broad-eyed One ! I am going gladly j ust now 
to see my dear daughter and that Muni of severe vows. 

12-25. Vyasa said :— " O King ! Thus paying to his wife, distressed 
with sorrow, the King Saryati mounted on his chariot and quiokly went 
towards the As'raraa of the Chyavana Muni. On reaching there, he taw 
the Maharsi Chyavana like a Deva'a son. Seeing his body like that of a 
Peva, the King became bewildered and began to think thus :— " What ! 
Has my daughter done such an ugly act, blameable in the society ! 
That Muni was very calm and quiet, penniless and very old ; my daugh- 
ter, perhaps, being overpowered with passion, killed him and has taken, 
no doubt, another husband. It is indeed difficult to control the God of 
Love, armed with his flowery bow : the period of youth is moreover 
very hard to conquer. So this daughter impelled by lust has thrown 
a dreadful stigma on the clear name of the family of the great Manu. 
Fie on him whose daughter in this world is of a vicious character I It 
•eems that daughters are born for the expiation of all tho sins commit- 
ttd by their fathers. Bub what an unjust act have I committed for 
my own selfish ends ? It is highly incumbent on every father to betroth 
his daughter with every care possible to a bridegrom suitable in every 
respeot ; but I did not do it and now have got the fruits equivalent to my 
doing. If I kill my daughter, vicious and unchaste, I will incut 
sin due to killing a woman and moreover my daughter. I am the cause 
of this stain on Munj's Una of descent, On the one hand, the soandal 
•a om is wry powerful ; and the affeotion for a daugbtorjs strong 



614 M MAD DEVt BHAQAVATAM. 



. the other. Wh*t am I to do now ? The King became merged in deep 
thoughts. At this time Sukanya accidentally saw her fa ther thug 
drowned ia anxious thoughts. Seeing him, Sukanya instantly came to 
her father's side and asked the King in sweet affectionate words. 0 Kitig ! 
How is it that your face has beoome so pale with anxious thoughts, seeing 
the Muni 'sitting in front of yon, a young man with lotus-eyee.- 0 
Father ! What are you thinking ? You belong to the famous Mann's 
family; besides,.you are a high-minded man; you ought not to be sad 
so suddenly ; come quickly and bow your head down before my 
husband. * 

26. VySsa said :— " 0 King I Hearing thus the daughter's words, 
the King became impatient with anger and began to speak to her : — 

27-36. 0 Daughter 1 Where is that aged blind ascetic Muni 
Chyavana and who is this youth intoxicated with lust ? A great doubt 
has arisen in my mind. 0 Vicious Soul ! Have you slain that Chyavana 
Muni and engaged yourself in such a sinful act ?. 0 You, a Disgrace to 
) our family! Have you accepted another husband out of your desire 
of lust? My mind has became very much troubled on not seeing that 
Mnni in this As'rama. 0 vicious One ! Now I do'nt see the Muni ; but' 
instead of him, I see tfcis bright person. And thus it is on acoount of 
your sinful behaviour that my mind is drowned in the ocean of cares. 
Then hearing her father's words, Sukanya, fmiled and gladly took hira 
at once to her husband and said ;— " 0 Father ! He is your son-in-law ; 
He is the same Chyavana Muni ; there is no doubt here. The twin 
As'vins have given him this beautiful lustre and lotus like eyes. The 
two As'vini KumSras came accidentally to my Asrema and out of 
mercy no doubt they have made Chyavana snob a nioe young mam 
0 King 1 I am not your that daughter thai will do a vicious act 
as you think, beguiled by this beautiful foim of tLe Muni. Father 
Bow down before the Chyavana Muni. Ask him and be will tell you 
everything. Hearing thus the daughter's words, the King wen 
instantly to the Muni and bowed down before him and asked him affe 
tionately thus :-r- 

37-38. The King said :— " 0 Son of Bhrigu ! How hare, you go 
your eyes back ? Where has your old age gone ? Kindly narrate a 
your details as early as possible. 0 Brahmana I Seeing your exquisite! 
beautiful form, a great doubt has arisen in me ; so tell me everytbin 
in detail; I will'be very glad, no doubt. 

89-45, Chyavana said :— « 0. King I The two As'vins, tbe pb 
avians of , tbe Goojs, oame here on their am acoount and have done r 



Book Vlt.J v CHAPTER VI, 61g 

his good out of their meroy. Owing to the benefit thus received, I 
lave granted tbem the boon that I will mate thtm drink the Soma juice 
nthe Agnigjoraa Yaj Ha of the King Saryati. . Thus I have got these 
[beautiful eyes and the new youth ; therefore, O King ! Collect yourself 
w d sit in the holy «acrificial seat. When the BrAhmin Chyavana Muni 
jpoke thus, the King Saryftti and his dear wife sat with' greatest pleasure 
md began to talk on auspicious topics with the high-soulod Muni. Then 
theBhargava consoled the King and said I will perform your sacrifice ; 
please collect all the necessary materials. I have promised to tb As'vios 
that certainly I will make them drink the Soma juice. Thorefore, 
OKing! I will have to carry that out in your secrifice. 0 King I If 
Indra bo angry, I will stop him by my Tapas force and in the Agnif. 
toma Yajfia I will make the As'vins drink Soma. 

46-58. Vyasa said :— " 0 King ! &»ryAti, the lord of the earth, then 
gladly appoved the proposals of Chyavana Muni. The King then shewed 
respects to the Muni and, with a pleasant attitude of mind, returned to 
his city with his wife, all the while talking of the Muni in the way. 
On a good auspicious day he, possessed of enormous wealth and prosperity, 
prepared an excellent place for the performance of the sacrifice. The 
Mani Chyavana then invited Vas'istha and other respectable Munis and 
initiated the King $aryati for the performance of the sacrifice. At the 
commencement of the sacrifice, Indra and the other Devas and the two 
As'vins all came to the -sacrifice to drink Soma. Seeing the As'vins, 
Indra became afraid and askod the other Devas, "Why have the As'vins 
come here*?" They are the physicians and, therefore, nover fit to drink Soma. 
Who has brought them hither at this great Agnistoma Sacrifice ? The 
Devas remaind all silent. Chyavana Muni then became ready to offer Soma 
to the As'vins and Indrt immediately stopped him saying : — They are 
already prohibited to drink Soma as a sacrificial share ; so do not accept 
the vessel of Soma for them. Chyavana then said :— "O Lord of iSacbi ! 
These are the Sdrya's sons \ tell, then, truly why these are rendered unfit 
to drink Somi. They are not of mixed blood ; they are born of the 
legal wife of Surya Deva. 0 Lord of the.Devas I What is the fault, 
then, of the As'vins, the physicians, that they be prohibited to drink 
Soma juice. Please reply. O Indra I This point must be settled by all 
the Devas here. I have promised to make them drink the Soma juice in 
this sacrifice. To keep my word I have initiated tho King in this sacri. 
fioe. I will have- my word fulfilled ; there is no doubt in this. O Indra I 
They have given me my youth and bestowed my eyes and have done 
me great good. I will also do good to them to ' my best. 



616 M MAD DEVt BtfAGAVATAM. 



59. Indra said :— " Tlie Devas have appointed these Devas their 
Physicians ; therefore they are looked down upon in the society j so they 
are undt to drink Soma. You need not make them drink 
Soma. 

60-61. Chyavana spoke :— « 0 Indra ! Yon have adulterated your, 
self with Ahalyil ; why areyou, then, giving vent to your anger thuB 
in viin. You have treacherously murdered Vritrasura ; it is quite 
inappropriate for a vicious person like you to say that the As'vins cannot 
have the right to drink Soma. This is quite imposible. 0 King ! On 
the springing of this dispute, no body spoke to Indra. The illuitriout 
Bhargava, then, made them accept the Soma juice. 

Here ends the Sixth Chapter of the Seventh Book on granting the 
As'vins the right to drink the Soma juice in Sri MadJDevt Bhagavatam, 
the Maha Puranam, of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER VII. 



- 1-2. Vyasa said :— " 0 King ! When the vessel filled with the Soma 
juce was given to the two As'vins, Indra became very angry and show- 
ing his strength, spoke thus to the Muni Chyavana. 0 Brahmana ! 
Never will you be able to endow him with such a high honour. When 
you have shewn towards me your enmity, I will kill you, no doubt, exactly 
like Vis'varupa. 

3-4. Chyavana said : — "0 -Indra 1 Do not insult the two high- 
souled As'vins. They have given me beauty, youth and lustre and 
made me look like a second Deva. O Lord of the Devas I Just as the 
other Devas can take the vessel of Soma excluding you, .so the two 
powerful As'vins can do the same towards you. 

5. Indra said :— They are the physicians ,; so they oahnot in any way 
have the right to accept the Soma cup. I will just now sever you; 
head. 

6.29. Vyasa aaid :— "0 Ornament to the race of Bbarata I At 
these words of Indra, the Muni made the Ae'vins'aocept the Soma cup 
thus highly insulting, as it were, Indra and net taking- any notice ol 
his words. When the two As'vins accepted . the cup with * desire t< 
drink the Soma thereof, the powerful Indra saw it and said:— If J 01 
make them drink Soma out of your own necessity, I will hurl thunder 
Knitonyoar head exwtiy in the na» way w I did tdwwde y'u'wtp 



Book VII ] JHAPTER VII. 6l7 

The Muni b3oame violently angry at this and mvle the As'vins drink the 
Soma according to due rites and ceremonies. IndrS, too, angrily hurled 
thunderbolt on him in the presence of all tho Devas. ■ The weapon shed 
lustre like million Suns. Seeing the thunderbolt hurled on him, the 
powerful Muni made the Indra's thunderbolt stand stock still by virtue 
of his Tapas. The powerful Muni then adopted black magic to kill 
Indra and offered oblations of clarified butter oud grains, purified by 
Mantraras, in the Fir«. By tho Tapas of Chyavana, of unbounded lustre, 
there sprang from the sacrificial hearth Kritya (A female deity to whom 
laorifioes are offered for destructive and magical purposes). And out of 
Kritya originated a very strong person, very cruel and of huge body, a 
great Demon. The horrible Demon, named Mada, was terrifying to all 
the beings. His body was huge like a mountain, teeth very sharp and 
terrible. Pour teeth were hundred Yojauai long each, and his other teeth 
were ten Yojanas long. His arms were like mountains, very long and 
fierce; tongue, horrible, rough and so very long that it reached up to the 
heavens. His throat was like a mountain peak hard and of a furious 
appearance ; nails resembled tiger's, hairs horrible. His body was jet 
black like lampjjjack ; face very terrible, eyes bright like the conflagration 
fire and awful. One of his jaws touched the ground and the other 
touched the heaven. Thus was born the Demon, named Mada, of huge 
form. Looking at him, the Devas became suddenly frightened ; Indra, 
too, got very much terrified at ths sight of him and did not want to have 
any more fight. The Demon swallowed Indra's thundorbolt, looked at 
the sky, and stood up as if to swallow at once the whole Universe. He 
beoame infuriated with rage and pursued Indra to devour him. Seeing 
this, the Devas oried aloud :— " Alas I We are slain." Indra had his 
arms disabled by Mantraras and so he could not hiul his thunderbolt 
though he wanted to do so. The Lord of the Devas, then, with thunder- 
bolt in his hand, look id on tho Demon as Death personified and remem- 
bered his Quru, skilled in the knowledge which is the proper time to 
perform a certain thing. The liberal-minded Brihaspati knowing the 
time of imminent danger, and that he is remembered by Indra, at once 
came to the spot. He then judged what to do in the present ciisis and 
told Indra : — *• O Indra 1 This cannot be averted even by Mantrams; 
what to speak of thunderbolt I This powerful Asura Mada has arisen from 
the sacrificial hearth by virtue of the Tapas of the Chyavana Muni. The 
Muni's power is especially felt here. O Lord of the Devas! Nobody, 
You, t, nor any other Deva will be able to resist him. Know this. Even 
Brahml cannot thwart the anger of one who is devoid to the Sakti, the 
Highest Force ; Chyavana » the Bhakta of the Highest Sakti. So no 



S*r1 MAD DBVt BHAgAVATAM. 



other body is able to defeat him; He is the man himself to tak* hack 
the Kritya that he h&s'originated. There is no doubt in this. 8fc it it 
better for you now to take the shelter of the Muni. 

80-52. Vyftsa said :— " O King I Hearing thus from hi* Ghira, 
Indra went to the Muni and bowed down shuddering, before him," 0 
Muni ! Forgive me and stop the Asura from his intention to slay the 
Devas. 0 All knowing One I Be pleased, I will keep your words." 0 
Bhargava ! The two As'vins will, from this day, have the right to drink 
the Soma juioe. This I speak out to you in truth. 0 Br&hmana! Be 
graciously pleased unto me, 0' Aseetio I Your intention will never be 
baffled. Especially I know you to be a knower of Dharmaj so, you will never 
be able to maks your word swerve from truth, The two As'vins Will, by 
your graoe, be able to drink always the Soma oup ; and the Sing Saryati's 
fame will also know no bounds, 0 Muni I Know that what 1 have done 
is simply to test your prowess in Tapas. 0 Brfthmana ! Now do this 
favour to me and take bsok your, this Demon Mada sprung from your sacrt- 
fioial 'hearth and thus do good to all the Devas. There is no doubt in this. 
Thus spoken piteously by Indra, Chyavana, who knew the Highest Reality, 
drew back within himself the anger arising from the enmity with Iodrs, 
Then the Maharsi Chyavana consoled the Devas that were very much 
perplexed and anxious out of terror of the Demon named Mada and 
divided the Asura into four parts ( 1 ) female sex, (2) drinking, (3) gambling 
and (4) hunting animals. When Mada was thus divided into four parts, the 
terror stricken Djvas felt themselves relieved and saved and got consoled, 
Chyavana then placed the Devas in their respective stations and com- 
pleted the sacrifice. As last, the religious "Bhftrgava made first Indrs 
and then the two As'vins drink the Soma Cups. 0 King ! Thus Chya- 
vana had the As'vins their Soma Cups by virtue of his power of Tspai 
Thftuco the tank with the sacrificial post Yupa became famous and the 
Muni's As'rama alto was renowned arid horouied in all rrsprod 
on the surface of the earth. The King Saryftti, too, become very 
glad at this sacrifice and completing the sacrifice returned with his minister; 
to bis city. The Mann's son, the powerful religious King fJarySti governed 
his kingdom, free from any obstacles or other enemies. He had one io< 
named Anarta ; and Anarta had a sou named Revata born to him, 

Revata built the city of Kus'astbali in the midst of the ocean an 
began to live there. He enjoyed all the things in the countries nam* 
Anarta and others. Revata had one hundred eons of whom Kakudn 

■'Has the eldest and of pure character. He had. one daughter' vefy be»ut 
mmed Revati, endowed with all auspicious qaa^ties.; Ben H 

,$Mgfctof re'*ob»d a marriageable age, iLe Sfeg legatCtSS thiol where 



Book VII] 



CHAPTER VIII. 



619 



eould get a prince of a good noble family. That powerful King began 
to govern bis people Anartas, with his headquarters at the Rairata hill, 
it Whom to betroth thia daughter," the King thought and settled that 
he would go to Brahma and ask him, the venerable omnicient Piajipati, 
worshipped by the Devas. Thus the King w^nt with his daughter 
Revati to the Brahmaloka. There the Devas, Yajnas, Vedas, mountains, 
oceans nnd rivers all ware chining with luminous bodies. There the 
eternal llisis, Siddhas, Gandharbas, Pannagas and Charanas were singing 
hymns to Brahma, standing with folded hands. 

Here end* the Seventh Chapter of the Seventh Book on the twin 
As' vins drinking the Soma Cup in Sri Mid Devi Bhlgavatam, the Maha 
Puranam of 18,000 verses, by Maharsi Veda VyAsa. 



CHAPTER VIII. 



1-5. Janamejaya said: — " O Bruhmana 1 The King was a Ksittriya; 
how oould he go himself with his daughter Ravati to t'ie Bri'imiloka (the 
abole of Brahma)? I entertain a gre it doubt on this paint. I heard 
of yore while conversing about milters connected with the BrAhmiin, 
that tbe Brahm'n only who was self-restrainel and thi kno ver of Brahman 
ooi\d alone go to the Brahmaloka. The Satyaloka is very hard for ths 
wirldly people to go; so I doubt how the king c mid hava gone with 
Ravati from the Bhftrloka to the Satyaloka. Man, when he discards 
his body, can g > to the Heavens. So is recited in all the Sastras. How 
then, people, while, in their human badies oan go to tha Brahmaloka. 
So cut asunder my doubts how the King Revata could go to the Brahma 
loka to ask the PrajApati on certain matters. 

6-16. Vyasasaid : — 0 King ! On the top of the mountain Sumeru, 
are located the Indra's heavens oalled Amaravati (the abode of the 
Immortals) the Samyamani city of Yama, the Satyaloka, the Vahniloka, 
the Katlasa, Vaikuojha the abode " of Visnu.and others. The great 
archer Arjuna, the son of Pritha, went to the Indra loka 
and spent five years there. In anoient times, the Kings Kakutstha and 
others went to Indraloka, in their human bodies. Even the powerful Daityas 
used to conquer the Indraloka and resided there at their will and pleasure. 
In anoient times, when the sovereign of the earth, the King Mahabhisi 
went to the Brahmaloka, the most beautiful Oangft also was coming to 
the Brahmalok*. On the way the King saw Her. 0 King! Accidentally at 
thattiraeherol**hkigs were cast aside by the wind; tbt King saw her 
"•rely in h w aatrad «tata. .na. overpowered with lust, smiled; Gang* alio 



20 Silt MAD DEVl BHlGAVATAM. 



ailed. Seeing the states of them, Brahma instantly oursed them ; and 
ley had to come in this world and take their births. A'l the Devas, when 
ppressed by the Danavas, went to Vaikuntha and sang hymn* to 
lari, the Lord of KamaU. 0 King ! Men can go to all the Lokas ; in fact 
hose high-souled men thfct perform Yajfias or severe asoetioisms and thus 
iave aoquired great merits, those performers of Sacrifices and ascetics surely 
;o to the Heavens. 0 King! It is only the abundance of gocd merits that 
9 the only cause of going to Heavens. So you ought not to entertain any 
loubts on this. 

17-18. Janamejaya said :— " 0 Muni ! The Kjng Hevata went with 
kis daughter Revati to the Brahmaloka ; but what did he do when he 
vent there ? What did Brahma order him ? And to whom did the King 
betroth his daughter, when ordered by Brahma ? 0 Brfthmana 1 Speak 
out all these in details to me now. 

19-21. Vyasa said :— " 0 King ! Hear. When the King went to 
Brahmaloka to ask about the proper bridegroom of his daughter, there 
(vis going on singing and music ; so he waited a while to find an oppor- 
tunity when the assembly would have a leisure ; but he was so very 
pleased with music that he could not desist from hearing it till the end. 
When the music was finished, the King bowed down to Brahma and 
ihewed him his daughter and informed Him of bis intention. 

22-25. The King said : — " 0 Deva ! This good daughter is mine ; 
now kindly say who will be her bridegroom. 0 Brahma ! To whom 
(hall I betroth this daughter ? I have come to you to ask on this point 
I have searched for many princes and seen also a good many of them 
and none of them is to my liking and so my mind is not at rest, 0 Lord 
of the Devas ! Therefore I have come to you. Kindly seleot one bride- 
groom for her. He is to be a Kulin (of good family), powerful, religious, 
liberal, and a prince endowed with all auspicious qualities. This is 
my prayer. Vyasa said " O King ! Brahma, the lotus.born, the Creator 
of the world, hearing these words, laughed, thinking that a very long 
interval had pawed away. He then said :-- 

27-48. 0 King ! The princes that you thro'ught would become the 
bridegroom of your daughter, all died ; their sons and grandsons and 
their friends even have all passed away, The twenty-seventh Manvan- 
tara of the Dvftpara Yuga is now going on ; so none of the prinoes of 
your family are now existing. The Daityas sacked your «itjr. No» 
Ugrasena, the Kjng of Mithura, is reigning in that place. He belong* 
to Jtha illustrious lunar family of YayAti. His son, the powerful Kau»> 



Book VII.] "CHAFFER VIII. 62I 

born of a DAnava, began to do injuria* always to the Devas, her threw 
his own father to the prison. Becoming very haughty, he began 
to govern himself the countries of other kings and began to tyrranise 
over the subjeots. 0 King. The Earth became so muoh troubUd by 
the armies of the wicked Demon Kings, that She became quite unable to 
bear farther loads. So She went to seek refuge to Brahml. Brahma and the 
other Devas then began to say :-« O Eirth ! To remove your burdens, 
the lotus-eyed Narftyana will incarnate Himself as part incarnation in 
the form of Sri Krifna. He who is Nar&yana practised in ancient times, as 
tfceaonof Dh»rma, a very severe asceticism, in company with his brother 
Nara in the sacred hermitage of Badari. Now this very Deva is 
born in the great family of Yadu in the womb of Devakt by-Vasudeva and 
is now celebrated by the name of Vasudeva. O King ! lie has slain 
that vicious wicked Kansa and has installed Ugrasena in° his place. The 
very powerful Jarasandha, the vicious King of Magadha, is the father 
in-law of Kansa. On hearing the death of his son-in-law, he became in 
infuriated with rage, oarae to Mathuri, and raged a terrible war. Visudeva 
defeated in a battle that Jarisandha, proud of his mighty valour. Thou.-h 
defeated, Jarasvndha sent Kaiayavana with his host of army to fWht 
again with Krisna. Bhagavan Vasudeva, when he heard that the Kin* 
of Yavanas arrived, sent away all the members of his family and the 
Yadavas to Dvfcrka and began to wait with his brother Balarftmi for 
the Yavana King. Then he went alone to the camp of Yavana and 
lei him away to a mountain cave where was sleeping the Kin ' Muchu 
Kunda and had then the Yavana King slain by Munhukunda. 
Krisna then went to DvBrka. The city of D v a r ka was then i n 
a dilapidated condition. Krisna brought together the artists and 
got built exquisitely the beautiful palaces, forts, and markets and stalls, 
etc., and so added to the baauty of the place. That Vasudeva, of mighty 
prowess, thus improving the city, made Ugrasena the King of that place ; 
and Kriana is now waiting there with his friends. His elder brother 
Baladeva, the carrier of the plough, is celebrated. Thus he with Musala 
in hi j hands is a great warrior and the part incarnation of Ananta Dova. 
He is the fit bridegroom of your daughter. So give your daughter 
m marriage, without any d«Uy, according to the rules of the marriage 
oereraony to Sankarsana Balabhadra. After giving your daughter in 
marriage, go to the hermitage of Badari and praotise tapasyft. That 
•aoreJ retreat is the (park) recreation ground of the Devas, holy and 
yielding to human beings the object s of their desires. 

*4-IG. Vyaga said:— M 0 King! Thus ordered by the lotus, born 
rahraft, the King want to Pvarka with his daughter. Reaching there 
be gave over bit all auspicious daughter in marriage to Bala Deva 



622 M MAD DEVI BHAGAVATAM. 



duly aooording to the rulea and regulations. At lost, according tj 
Brahma's injunction, he became engaged in severe austerities in the 
Badarikas'ram and, when the thus of death arrived, left nff his mortal 
eoil on the banks of the river and went to the world of Gods. 

47-48. Janamejaya said :— 14 0 Bhagavan ! You have uttered one 
wonderful thing. One hundred and eight Yugas passed away when the 
King of Revata with his daughter wis deeply absorbed in hearing musio 
in the Brahmaloka yet neither tho good King nor the daughter did get 
sufficiently old. How could this be ! How oould they have lived so 
long ! Were their longevities ordiined to be suoh a long periodl 

49 56. Vyasa siid : 0 King ! Tlie Brahmaloka is not touohed by 
any vioe nor sin ; old age, hunger, thirst or fear of death nothing exists 
thero ; nor is there any other cause by which weariness comes. So, what 
doubt there can be that the people there will be long-lived, free from old age 
and death ! When the King $iryiti went up to the Heavens, his sons 
ware all destroyed by the Raksisa? ; those thit remviind, thay, terrified 
left Kus'asthili aud flad on all sides. Vaiv.uv.iti Mwu snsizsd ; owing to 
thit, cime out of his no3e one powerful son ; his name was Iksaku. He 
spread the Solar dynasty and bacime oslebrated. Getting excellent 
initiation from the Maharsi Naradu, he began to meditate the Devi 
constantly and prictised severe tapasya for the spread of his race. 
0 King I Iksaku had one hundred sons j Vikukei was the eldest ; he was 
powerful and endowed with great strength. Ikslku became king and 
lived in Ayodbya. He sent his fifty sons, the powerfjl S\ikuni and others to 
Uttarftpatha (Eastern) provinces for governing those countries. That 
high-souled monarch sent also other eight sons to govern the countries in 
the South. (Western). 0 King 1 He kept the remaining two sons by hii 
side for his own service. 

Here ends the Eighth Chapter of the Seventh Book on the story of 
the King Revata and the spread of the Solar dynasty in the Mahapuranam 
Sri Mad Devi Bblgavatara'of 18,000 verses by Maharsi Veda Vylsa. 



CHAPTER IX. 



1-11. Vyasa said :— " 0 King ! Once on a time, the time for Aft* 1 " 
Sraddha (the fun«ral ceremony in honour of the departed) arrived' 
Seeing this, the King Ikf aku ordered his son Vikukfi :— " 0 Child I 
ittrnfldiittely to the forest and bring enrefulfy pure wnotified meti (v *^ 



fcoot Vlt}. ■. , CHAPTER IS. 62 fr 

Srlddhapurposes ; see, that there, be no neglect of duty. Thus orderud, 
Vikuksi instantly went to the forest equ ipped with arms. He hunted in 
the forest lots of boars, pigs, deer, and hare. JJut he was so very tired 
with his journey in the forest and got so hungry that he forgot every, 
thing about^the Astaka Sraddha and ate one hare there in the forest, 
The remaining excellent meat he brought and banded over to his father, 
When that meat was brought to be sprinkled for purification, the family 
priest Vas'isfha, on seeing it, at once came to know that some portion had 
already been eaten and it was the remaining part. The leavings, of food 
are not fit for the sprinkling purposes ; this is the Gastric rule. Va'sietha 
informed the King of thia defect in the food. In accordance with the 
Guru's advice, the Kin^ coming to knew thus the violation of the rule 
by his sou, became very angry and bam'slxd his eoD from hiB kingdom. 
The prince became known from that time as Sa'fflda; he did not become 
the least sorry for his father's anger ; be vrtnt to the forest and gladly 
remained there. He gladly passed his time air oiled in religion and 
sustained his life on forest fruits and roots. After sometime when his 
father died, he inherited his kingdom. On Lecoming the King of 
Ayodhya, Siis'ada had only one ton ; he became famous in the three lokas 
by the name of.;K,akutst ha. He was known also ty other names Indravaha 
and Puranjaya. 

12. Janamejaya said :— " O Holy One ! How and why was the prince 
njmed Kakutitha. Why was ho known by the two other names? Speak 
all this to mtf. 

13-14. Vvasa said :— " O King ! When Sas'ada went to the Heavens, 
Kakutstha became king. That religious king then began to govern the 
country of his father and grandfather with an authority supported by a 
powerful arm. At this time the Devas suffered a defeat from the 
Danavas and took refuge to Visnu, the Infallible and the Lord of the 
three worlds. The eternal great Visnu full of intelligence and bliss then 
addressed the Devas : — 

15-16. Visnu said:— "O Devas ! Go and pray to the King $as'ada. 
He will be your ally and kill all the Demons. That King is religious ; 
especially he is a worshipper of the Highest Sakti. He is a good archer 
and will come to help you. His strength is immense. 

17-18. Vy&sa said :—" 0 King ! Indra and the other Devas hearing 
the nectar like words of Hari went to Ayodhya, to Kakutstha, tho son of 
Sas'ada. Seeing the Devas at his palace, the king worshipped them duly 
and with great oare ; and he asked them why they had oome there. 

19 20. "tfHe King said :— "0 Devas ! When you have favoured me 
by your pt?Mn^|^/l '^m blessed and sanctified ; my life is crowned 



624 



M MAD DEVl BHAgAVATAM. 



with success. Say what I can do for you ; I will carry it out even if it be 
very hard for me to perform. 

21-22. The Devas said : -" 0 Prince ! Please help and back us and 
defeat the Daityas, invincible by the Devas and form an alliance with Indra, 
0 King I By the grace of the Higheet S'altti, you have nothing unattained 
anywhere; bo we have oome to you by the order of Visnu. 

23 41. The King said :—' 0 Devas I I can back you and become 
your ally if Indra oirries me on his back in the time of war. I will fight 
now with the Daityas for the Devas ; but I will go to the battle-field on 
Indra'e baok ; this I speak to you truly. Vya« said : — " 0 King ! The 
Devas then spoke to Indra:— "O Lord of S'aoh! ! It is now your 
bounden duty to do this ; so quitting shame, be a carrier to this King." 
Indra got ashamed very much, but being requested frequently by Hari, 
at list assumed the appearance of a bull like the great Bull of S'iva. 
The King mounted on that bull to go to the war ; he fought while taking 
bis seat on the hump on the shoulders of the bull (Kakud) ; therefore 
he was named Kakutstha. The King was carried by Indra on bis back 
hence he was named Indravahn; he conquered the Danavas in battle ; 
hence he was called Puranjaya, The powerful King dofe^fld the Danavas 
and gave away all their wealth to the Davas. He bade farewell to the 
Devas and returned to his own kingdom. Thug the alliance was formed 
with Indra. 0 King ! Kakutstha became very celebrated on this earth ; 
his descendants became kiags and were known as Kakutsthas and were all 
very famous here on this Earth. Kakutstha had one powerful son, named 
Kakutstha by his legal wife ; Kakutstha had the -son Prithu, of mighty 
prowess. Prijhu was the part incarnation personfied of Vijnu, and worship- 
per of the feet of the Supreme Sakti. His son was Visvarandhi ; he became 
king and governed the kingdom. His son was Chandra ; he came to-be 
king) governed his subjects and multiplied very much his issues. 
Yuvanas'va was one of his sons ; he was very powerful and spirited. 
Savanta was the son of Yuvaoas'va ; be was very religious, He built a 
nice city named Savanti like the Paradise of Indra Brihadas'vs 
was the son of the high-souled Savanta ; he had a son Kuva> 
layas'va. He became the Lord of the earth by the power of his arms. 
He killed Dbundu Danava ; so he was very much celebrated by the name 
of Dhundum&ra. His son was Dridbfls'va ; he governed the earth ; Hu 
job -was Sriman Haryas'va. His son was Nikumbba ; be became the King- 
Nikombha had his son Varban&s'va. Kris'aYva^was his son. His son was th« 
powerful Prasenajit ; his son's prowess knew no bounds. Parasenajit nw 
the fortunate son Yauvanas'va. 0 fortunate One I the son of TauvanaV" 

Srlmfta MAndbM ; he became the Lord of the Earth and for tlx 



Book Vll,] 



CHAPTER IX. 



625 



satisfaction of the Devi Bhagavatt had one thousand and eight palaces 
built in Benares and in the other chief plaoes of pilgrimages. Mandh&ta was 
ujt born of his mother's womb but was born in the belly of his father. 
Then the ministers tore asunder the belly of his father and got him out. 

42-43. Janamejaya said..— O fortunate One ! What yoi said was 
never seen nor heard aver before since. This sort of birth is highly improb>. 
able. How was that beautiful son born in the belly of his father ? Dos" 
cribe this in detail and satisfy my curiosity. 

• 41-49. Vyasa said :— " 0 King I The King Yauvanas'va had ono 
hundred queens ; yet he had no issues. The King always thought 
much about his son. Once the King, sorry and desirous of a son, wont 
to the holy retreats of the Risis. On arriving there, he began frequently 
to respire heavily before the ascetics. The Risis became filled with 
pity on seeing his sorrowful condition. O King ! The Brahmins then 
said to him :— 0 King ! Why are you thus sorrowful and distressed ? 
What is your sorrow that is troubling your heart? Speak truly. We 
will surely redress your grievance. 

50-54. Yauvands'va said : — " O Munis ! I have got the kingdom, 
wealth, excellent horses, one hundred illustrious chaste wives. I have 
no enemies in the three worlds ; no one is stronger than me. All the Kings 
and ministers are obedient to my call. But O Ascetics I I have no 
son ; this my sonless state is the only cause of my pain and sorrow. It 
has marred all my happiness. See ! The persons that have no son 
cannot in any way go to Heavens. Therefore I am always being pained 
for this. Yon all are aseetics ; you have taken groat pains to learn the 
essence of the Veda dagtras. So kindly order me what sacrifice is fit for 
me to have a son. O Ascetics ! If you feel any pity for me, kindly 
perform this good work for me. 

55-65. Vyasa said 0 King ! Hearing the words of the King, 
they were all filled with pity ; and, with fulness of mind, mado him to 
perform the sacrifice whose presiding deity was Indra. For the sake of 
the King, that he may get a son born to him, they had a jar filled 
with water by the Brahmins and purified and charged that jar with the 
Vedic Mantrams. The King got thirsty in the night and entered in 
the sacrificial ground ; seeing the Brahmins asleep, the King himself drank 
that water, iuroharged with the Mantram. The Brahmins consecrate 
»nd kept that water apart, according to due rules, surcharging w^ 
Mantram*, for the wife of the King ; but the King, getting tlm 
Jmnself drank that water unoonsoiously. Next morning the Brflh 

79 



B26 



Slit MAD DEvt BHAOAVATAM. 



>eeing the jar of water empty, were startled very much with few ; the 
Brahmins then asked the King :— Who drank the water ? When they 
came to know that the King himself drank the water, the Munis thought 
this to bo an act of Daiva ( Fate ) and completing the s acrifice returned 
to their ubodes. Then the King became pregnant by the power of the 
sacrificial Mantrams. After some time, the son became fully developed. 
Then the King's ministers, cutting his right bowel, got the son out. 
Out of the God's favour, the King did not die. When the ministers ware 
troubled with the thought whose milk the child will suck, then Indra 
spoke out the child would drink (Man Dhataj my foiefinger and gave 
his finger into the child's month. For that reason his name was Man. 
dhAta. Thus I have described in detail the origin of Mandhata. 

Here ends the Ninth Chapter of the Seventh Book on the story of 
Kakutstha and the origin of Mandhata in S'ri Mad Devi Bhagavatam 
the Maba Puranam, of 18,000 verses, by Maharsi Veda Vyasa, 



CHAPTER X. 

1-11. Vyasa said :— " 0 King ! That King Mandhata, true to 
his promiso, conquered one after another the whole world and became 
the paramount sovereign of all the other emperors and got the title 
" Sarvabhaurna (Sovereign of all the earth). 0 King I What more to speak 
of Mandhata's influence at that time than this that all the robbers, struck 
with his terror, all iled to tho mountain caves. For this reason, Indra gave 
him the title " Trasadasyu.'' He married Bindumat f , the daughter of 
SWavindu. Her limbs were proportioned and perfect and so she 
was very beautiful. Mandhata had by that wife two sons : — ( 1 ) the 
famous Purukutstha and ( 2 ) Muehukuuda. Purukutstha had his 
son Anaranya ; this prince was celebrated by the name of Brihadas'v*. 
He was very religious and deeply devoted to his father. His son wa« 
Haryas'va; he was roli^ioui arid knew the Highest Reality.' His son 
was Tridhanva ; his son nas Aruna. Aruna's son was Satyavrata ; be 
was very avaricious, lustful, wicked and wilful. Once on an occasion 
that vicious prince, overpowered by lust, stole away the wife of one 
Brahmin and so created an hindrance in his marriage. 0 King' 
The Brahmins, united in a body, came to tha King Aruna, bewailing 
Kind lamenting and uttered repeatedly :— Alas 1 We are ruined.! The 
fting addressed to the grieved subjects, the Brahmins:— "0 Brahmins! 
poWt harm has been done to you by my son." , ' 
ihe\Hearing thus the good Words of the King; the Dvijas, versed in ^ 
wimAs, repeatedly blessed him ana* said - - - • 



Book VII.3 CHAPTER X. 69.7 

0 King I Yon are the foremost of the powerful. So -your son is 
like you. To-day he has forcibly stolon away daring the m irriage ceremony 
a Brahmin daughter already given over in marriage. 

13-36. Vyasa said:—" 0 King 1 The highly religious King hoaring the 
words of the Brahmin?, took them to be true and said to his son :— "0 One 
of evil understanding! You have rendered to-day your name useloss by perpe- 
trating this evil act. 0 Vicious One! Got away from my house I 0 Sinner ! 
Vou will never be able to live in my territory ! Seeing his father angry, 
Satyavrata repeatedly said .-—Father ! Where shall I go ? " He said : — 
" Live with the ChAndulas. " You have stolen a Brumin's wifo and so have 
acted like a Chandala. Go and live with them htppily. O Disgrace to 
jour family ! 1 do'nt like to got issues through you : you have obliterated 
this family's name. So, 0 Sinner ! go wherever you like. Hearing thus 
tho words from bis angry fathor, Satyavrata instantly quitted the house 
and went to the Chandiilas. Tho prince, wearing his coat of armour and 
holding bows and arrows, began to spend away his time with tho 
Chindalas ; but ho could not get out of his breast his fooling of sympathy 
and meicy. When he was banished by his liberal minded angry father, 
the Guru Vas'istha instigated the King to the above purpose Satya. 
vrata was therefore angry with Vas'istha, inasmuch as ho, versed in 
the Dharma,Sustras, did not dissuade the fathor from banshing his son. 
]Ji 8 father, then, owing to some inexplicable cause, quitted tho city and, 
for the sake of his son, went to the forest to practise austerities. 0 
King ! Owing to that sinful act, Indra did not rain at all in his 
kingdom for twelve years. 0 King ! Just then Vis'vumitra, too, 
keeping his wife and children in -that kingdom, began to practise severe 
austerities on the banks of the river Kaus'iki, The beautiful wife of 
Ku8'ika then fell into great trouble how she could maintain the family 
All the children, pained with hunger, began to cry, begging for Nibar 
rice food. The chaste wife of Kaus'ika bocime very inuoh troubled in 
seeing all this. She thought, seeing the children hungry, "Where am 

1 to go now and from whom to beg, and what to do, inasmuch as the King 
was not then staying in the Kingdom. " « The husband is not also near ; 
to who would protect my children ? The boys are incessantly crying. 
Fie therefore to my life ! She thought also thus:-" My husband has 
left me in this penniless state ; we are suffering for want of money. He 
does not know these, though he is quite able. Save my husband, who 
else will support my sons? They will all die now of starvation, 
might sell one of my son*, whatever I get out of that, I can support the 
others; this is now ra y highest duty." I ought not to do otberw.se 



628 $Rt MAD DEVt BHAqAVATAM 

and kill all my children ; bo I will now sell one of my sons to support the 
others. Thus hardening her mind, she went out, tying the child 
by a rope round his neok. The Muni'a wife, for the sake of the other 
children, fastened the middle son by a cord and t'o* 01lt of her house ' 
The prince Satyavrata saw her distressed with pain and sorrow and 
asked :— " 0 Beautiful One ! What are you now going to do ? Who 
are you ? This boy is crying ; Why have you tied hira by a rope round 
bis neck ? 0 Pair One ! Speak out truly to me the cause .of all 
this. 

37-38. The Risi's wife said :— "0 Princel I am the wife of Vis'vamitra. 
These are my sons. I am now going, for want of food, to sell one 
of these out of my owu accord." 0 King ! My husbind has gone away 
to practise tapasya ; I do not know where he has gone. There is no 
food in the house ; so I will sell one to support the other sons. 

39-56. Satyavrata said " 0 Chaste One I Save your children. 
I will bring to you your articlos of food from the forest till your husband 
does not come here." Daily I will fasten some food on a tree close by 
your Ae'rana. This I apeak truly." The wife of Vis'vamitra, hearing 
these words of the prince, freed the child of the fastening and took 
, him to her As'rama. The child was named afterwards as Galaba, due 
to bis being fastened by the neck. He became a great Risi afterwards. 
The Vis'vamitra's wife then felt great pleasure in her home, surrounded 
by her children. Pilled with regard, and mercy, Satyavrata duly 
performed bis task and provided dally the family of Vis'vamitra with 
their food. He used to hunt wild boars, deer, buffaloes, etc , and used to 
take their flesh to the place where used to dwell the wife - of Vis'vamitra 
and the children and tie that up to an adjoining tree. The Risi's wife used 
to give those to her children. Thus getting excellent food, she felt very 
happy. Now when the King Aruna went for tapasya to the forest, the 
Muni Vas'istha carefully guarded the Ayodhya city, and the palace and 
the household. Satyavrata, too, used to sustain his livelihood daily bj 
hunting, accordig to his father's order ; and-. abiding by Dharms, lived 
in the forest outside the city. Satyavrata cherished always in his heart, 
for some cause, a feeliug of anger towords Vas'istha. When his father 
banished his religious yon, Vas'istha did not prevent his father. This v 
the oause of Satyavrata's anger. Marriage does not become valid null 
seven footsteps are trodden (a ceremony) ; so the stealing away of a g" 
within that period is not equivalent to stealing away a Brahmin's wife 
The virtuous Vae'iefha knew that; yet he did not prevent the King. 011 
day the prince did not' nod anything for hunting ; he saw in w 



Book VII.) CHAPTER XI. 629 

forest the cow of Vas'iatha giving milk. Very much distressed by 
hunger, the King killed the oow like a daooit, partly out of anger and 
partly oat of delusion. He fastened part of the flesh to that tree for the 
wife of VisVlmitra and the remainder he ate himself. 0 One of good 
vows ! The Vis'vamitra's wife did not know that to be beef and thought 
it to be deer's and so fed her sons with that. Now when Vas'ijtha 
came to know that his cow had been killed, he was inflamed with an^er 
and spoke to Satyavrata "0 Vicious One I What a heinous crime have you 
committed, like a Pis'aoha, by killing the cow?" p„r the killing 
of the cow, the stealing of a Brahmin's wife and the fiery anger of your 
father, for these three orimes, lot there come out on your head three 
Sankus or three marks oMeprosy as the signs for your crimes. Prom 
this day you will be widely known by the name of Tris'anku and you 
will shew your Pis'aoha form to all the beings. 

57. Vyasa said : O King I The prince Satyavrata thu., cursed 
by Vais'istha remained in that retreat and practised sevOre 
tapasya. 

58. But he got from a Muni's son tho excollont Muntram of the 
Highest auspicious Devi Bhagvati and became merged in tho contemp- 
lation of that. 

Here ends the Tenth Chapter of the Seventh Book on the story 
of Satyavrata in the Mahapuranam S'ri Mad Devi Bbagvatam of 18,000 
verses, by Maharsi Veda Vyasa. 



CHAPTER XI. 



1. Janamejayo said : — " 0 Intelligent One ! Did the prince Tris'an- 
ku free himself afterwards of the curse inflicted on him by the Muni 
Vas'iftha. 

28. Vyasa said : -" 0 King I Satyavrata, cursed by Vas'istha, was 
transformed into a demonaioal slate (Pis'ftchatva) ; but he beoame a 
great devotee of the Devi and passed away his time in that As'rama. 
One day he repeating- slowly the nine-lettered Mantram of tho Bhsga- 
vati, wished to perform the Puras'oharana eeremony (repeating the name 
of a deity attended with burnt offerings, oblations, etc.) of the said 
Mantra, came to the Brahmins, bowed down to them with great devotion 
and purity M $ said .w« O venerable gods of the earth ! Kindly hear me ; 



630 SRl MAD DEVl BHAGAVATAM. 

I with my head bowed down pray to you, that you all be my priest. (BUj. 
St are all versed in the Vedas ; so kindly do for me d* the 
h! ceremony eoua, to J^T^T^ * 

thasXanas said :-«0 Prince! You are cursed byyo M G- 
rare no, turned into a demonaica. stat. You 

t he Vedas , espe.cially you are now in th P» acta eta ^ ^ 

by all the persons ; so now you are not b. tn De 

ceremony. 

• i « o Kin" ! Hearing them, the prince got 
9.14. Vyasa ea.< 0 Km tie 
very sad and dejected and thought Jie on my ^ ^ _ 

:„ i;« no even in the toresc. •»<"• 
now m living even ■» , j b e got 

I ftra banished from the kingdom ; again, by the « »™ ^ ' 

this PisWs state ; I therefore c,n ^J^J " lhe 

collecting fuel, prepared the funeral P de for h,« f 

Chandika Devi and repeating Her J ; ' 

the fire. Lining the pyre in front the pnn.e ^ 

with clasped palms, began to chant ^ ^n fc|| knowing 

entering into the fire. At this mom t jhe De g ^ ^ ^ 

Re mind spoke in a voice deep like a rain-cloud. 

15 ,,. , 0 Virtuous One! What is all this, 
tied all Never throw yourself i fie, be ^a ^ rf 

One! Your father is now aged, he »«'6 J d 8 . 

g ototheforest fortan^ Se^ou/ father w, 

sion of spirits. 0 King ! To-morrow t m 

go undoubtedly to the Brahmaloka. 

van Uhedat that spot; th. ^J^"?. fouled »•»» 
entering into the fire. In the -J"™^ to the King. The ** 
went to A yodhy*-and at once mforme everytbm ^ 
became very sad and began to repen v ery m J, erj ^ ^ 

to bum himself. ^J^^JT^^^^ 
said to his ministers : - You an fa ^ ,er 

■ Si. b ...u»»y ^~£ZT* *« ~** 



Wvii.] 



CHAPTER Xi. 



instantaneously went away to the forest. Void of wealth, he, practising 
forgiveness, pissed his time in study, particularly in spiritual 
.knowledge ; but Vas'istha Deva cursed him and made him liko a lWflcha. 
Very much distressed by pain and sorow, he was ready to burn himself 
but the Maha Devi preventing him, he desisted from this purpose. 
So go hurriedly and, c >nsoling my powerful eldest son, bring him at once 
to rae. I am now calm and quiet aud of a retiring disposition ; so I am 
determined to practise tapasyii. My son is now capable to govern the 
wbjscts; I will now instal my son on the throne and retire to the forest. 
So he gladly sent his ministers to his son. Tho ministers, too, gladly 
went there and consoled the prince and, with respect, brought him to the 
^yodhyd city. Seing Satyavrata with matted hair on his head, with 
lirty olothes, and thin and worn out with cares, the King began to 
think within himself " Oh I What a cruel aot have I done, though 
[ know everything about religion, in banishing my intelligent son, quite 
fit to govern my kiDgdom." Thus thinking, he embraced his son by his 
arms and consoling him, made him eit by his throne. The King, versed 
in politics, then began to speak gladly with suffocatod feelings of love, 
to his son sitting by the side of him. 

33-53. 0 Son ! Your highest duty is to keep your mind always on 
religion and to respect the Brahmins. Never speak falsely anywhere nor 
follow any bad courso in any way. Rather the words of tho spiritual 
good persons ought to bo fully observed; the ascetics ought to bo 
worshipped. Senses m ust be controlled and the wicked cruel robbers are 
certainly to be slain. " 0' Son 1 For one's success, one should consult 
with one's ministers and keep that as secret by all means. Any enemy, 
howsoever insignificant he may be, a clever King should never overlook 
him. The miuisters, if they b3 attached toother masters aud if they come 
round afterwards, don't trust them. Spies should be kept to watch 
friends and foes alike. Shew your living regards to the religion always, and 

i ke charitable gifts. One ought not to argue in vain and always avoid 

the company of (.he wicked. 0 Son ! You should worship the Mabursis 
and perforin .various sacrifices. Never trust women, those who are in 
ordinately addicted to women, and the gamblers. Never is it advisable 
to be addicted too much to hunting. Always shew your back to gambling 
drinking, music and to the prostitutes and try to make your subjects 
How the same. Early in the morning at the Brahma Muhurta every 
•y you should gat up from your bad and batho and perform other 
"alogous duties. 0 Son ! Be initiated by the Guru in the Devi Mantra 
Mi worship with devotion the Supreme Forco, the Bkagavati. Human 
"th is crowned, with suwesa by worshipping Her Lotus Feet. OSonl 



632 



Sfit MAD DEVl BHAGAVATAM. 



Ho who performs once the great Fuji of the Maha Devi and drinks the 

Charanamrita water (water with which Her feet are worshipped) has never 

to eater again in the womb of his mother ; know this as oerfcaio. That 

Maha Devi is all that is seen and She Herself is again the Seer and 

Witness, of the nature of Intelligent. Filled with these ideas, rest fearless 

like the Universal Soul. Do your daily Naimittik (occasional) duties, go to 

the Brahmin's assembly and calling on them ask the conclusions of the 

Dharma Sta'tras. The Brahmins, versed in the Vedas and Yed&ntas, are 

objects of venerations and must be worshipped. Give, then, them alwajs 

according to merits, cows, lands, gold, etc. Do'nt worship 

aDV Brahmin who is illiterate. Don't give to illiterates more than their 

belliful wants. 0 Child I Never trespass Dharma, out of covetousness, 

and remember always not to insult ever afterwards any Brahmanas, 

The Brahmins are the cause of the Ksattriyas, the more so they are the 

terrestrial gods ; honour them with all your care 1 In this never flinch 

from your duties. Fire comes out of water ; the Ksattriyas come oat of 

the IMhmanas ; iron comes out of stones. The powers, of these flow 

everywhere. But if there be any clash between one thing and its source, 

then that clash dies away in the source. Enow this as quite 

certain. The King who wants his own welfare and improve- 

- ment must by gift and humility shew his respect especially to the 

Brahmins, Follow the maxims of morality as dictated in the Dharma 

5astras. Amass wealth according to rules of justice and fill the treasury. 

<"%» 

Here ends the Eleventh Chapter of the Seventh Book about the story 
of Tris'anku in the Mahapuranan S'ri Mad Devi Bh&gavatam of 18,000 
verses by Maharsi Veda Vyasa, 



CHAPTEK XII. 



Vyasa said :— " 0 King ! Thus giving the advice to hia son, lb 
King Tris'anku was excited with feelings of ldve and, in a choked voio 
said to his father that he would fulfil what he had been ordered. The Kit 
then called the Brahmins, versed in the Vedas and Mautrams, and had « 
the materials for installation collected quickly. He brought the wate 
from all tie sacred places of prigrimages; he then called together ffj 
great respect all the kings. On a sacred day, the father installed 
ion on the throne and gave him, in accordance with, doe rites a 
ceremonies, the royal, throne. The King then adopted with his wife 
tbM VaMprMtb* >t*g4 ? l lif«..andpraet»8(U gtfM»;toJ»sy a ° n 



Book Vll.) CHAPTER XII. > m 

banks of the Ganges. Thm in due course of time the Kin« went to 
the Heavens. There h< began to shine like a seoond Sun by the side 
of Indra, respected by all the gods. 

7-10. Jutmejay* said :-«0 Bhagavan ! You spoke before in 
course of conversation that Satyavrata was cursed by Vas'is'tha on the 
killing of his cow to become a Pis'aoha ; ho* then he got himself freed 
ofthisourse. There is a doubt on this point. Kindly clear it and oblige 
Satyavrata was cursed ; honce pronounced unfit to s icceed to the throne' 
How was the Muni, by what actions, was ho freed of the curse ? H ow 
could the father bring back to his home his son of the form of a 
Pis'Acha? O Viprarsi ! Kindly narrate to rae how the Muni was freed 
of his ourse. 

11-18. Vyasa said :— « Cursed by Vas'istha, Satyavrata became then 
and there transformed into a Pis'acha, very ugly, violent and terrible 
to all ; but when he worshipped the Devi with devotion, immediately 
the Devi gave him a beautiful divine body. By the grace of the Devi, his 
sins were all washed away and his Pis't\cha form vanished. Satyavrata, then, 
freed from his sins became very much vigorous aud energetic. Vas'istha 
also became pleased with him, blessed thus by the Supreme Force ; 
and so was his father, too. Wheu his father died, the virtuous Satyavrata 
became King, governed his subjeots and performed various sacrifices and 
worshipped, too, the Eternal Mother of the Gods. O King ! Tris'anku 
had a very beautiful son born to him, named Haris'chandra, endowed in 
all his limbs with auspicious signs, The King Tris'anku wanted to make 
his son Yuvaraja (the Crown prince) and then in his that very body while 
living, 6'ijoy the Heavens. The King went to tho As'rama of Vas'istha 
and gladly asked him, with folded palms, bowing down before him duly. 

19-23. O Ascetic I You are the son of Brahma, versed in all the 
Vaidik Mantrams ; s you are exceedingly fortunate ; now I beg to 
inform you one thing ; hear it gladly. I now desire to enjoy the happi- 
ness of the Heavens and all the enjoyments of the Devas, while 1 am in this 
body, To enjoy in the Nandana Garden, to live with the Apsaras and 
to hear the sweet music of the Devas and the Gandharbas, these ideas 
now have taken a strong hold of my heart. Therefore, O Great Muni I 
Engage me in suoh a sacrifice as will enable me, in this very body to live 
n the Svarloka. O Muni ! You are fully competent to do this ; there- 
fore be ready for this. Have the sacrifice done and let me have quickly 

he Devaloka, so diffioult to be obtained 1 

24-26. Vaslitha said :— " O King I It is exceedingly hard to live 

' the Heavens White in this mortal body. The departed only live in the 

80 



M mad ppyt bhAgavatam, 



Heavens by their merits, this is a known fact, Therefore, 0 Omniscient 
One! Your desire is hard to be, attained. I am afraid of this. 0 Kjng ! 
The living men can hardly enjoy, the Apsaras. Therefore, 0 Blessed 
One 1 Do the saorifice first. Then, when you leave this body, you will go 
to the Heavens. 

27-31. Vyasa said:— "0 King! The Maharsi Vas'istha was already 
angry with the King ; therefore when he spoke these words, the King 
heard and beeame absent-minded. He again spoke to the Maharsi :— 
0 Brahman a ! If you do not allow me to do the saorifice, on acoount 
of your haughtiness, I will have the saorifice performed now by another 
priest. Vas'istha became very angry at the words of the King and 
cursed him :— " 0 evilminded One ! Be as soon as posible a Cbandala 
in this body. You have committed acts by wbiob your path to the Heaven 
is obstructed. You have stolen a Brahmini'g wife, and defiled the patk 
of religion ; you have killed the Surabhi Cow and you are a libertine, 
Therefore, 0 Sinner ! Never you will go to the Heavens, even after 
your death. 

32-56. Vyasa said :—" 0 King ! Hearing these harsh words from 
the Guru, Tris'anku became immediately Cbandala in that very' body, 
His golden earrings became turned into iron ; the sweet sandal smell 
over his body smelled like faeces ; his beautiful yellow clothings became 
blue, the colour of his body became like that of an elephant, due 
to his curse. 0 King ! Those who are the worshippers of the Supreme 
Force can produce such things when they are angry ; there is not 
the slightest doubt in this. Therefore one ought never to insult any 
devotee of the Suprome Force. The Muni Vas'istha is always engaged 
in repeating silently the Gayatri of the Devi. So what wonder ii 
there that the body of the King will be reduced to such a wretched statt 
by his rage. The King Tris'anku became verry sorry to see hi 
ugly body ; he did not go home ; rather he remained in the forest in the 
firm and poor dress. He began to think, distressed with sorrow and Ovei 
powerd with misery My body is now blameable to the extreot 
so what to do and where to go in this wretched state ! I find no remec 
to exhaust all my sufferings. If L go home, my son will be, no dout 
very much pained with sorrow. My wife, when she will see my ©hftodi 
appearance, she wont accept me; my ministers will not regard me as thi 
uM to do before. My friends and relations, when they will come to o 
will not serve me with the* former care. So it is far better, to die tl 
• to }ir$, thus dejpised. I will drink poison or drown myself in waters 
.h||£ myself. 0? I *j$ bjjrn i myself in % fu|er^l pyte doly or I ' 
quit.tliia blameable life by starvation, But, Alas! I will be guilty 



Book VTI.j CHAPTER XII. 635 

suicide ; so again due to this sin I will be born a Chandala and I will 
be again cursed. Thus thinking, the King again thought that at pre- 
sent he ought not to commit suicide by any means. " I will have to 
suffer for my Karma ; and, after due suffering, this Karma will be 
exhausted. So I will suffer in this forest for my Kar na in this my body. 
Without the enjoyment of the fruits, the past actions can never die out ; 
therefore all actions done by me, auspicious or inauspicious, I will enjoy 
or suffer in this place. Always to remain close to a l.oly As'raraa, to 
wander in holy plaoe3 of pilgrimage, to remember the Devi Ambika, 
and to serve the saints will now be my duties. Thus I will no doubt 
exhaust all my actions, residing in this forest ; then, if-chanoe permits, 
an J if I meet with a saintly person, all my intentions will be crowned 
with success. Thus thinking, the Kino; quitting his city went to the 
banks of the Ganges and repenting very muoli, renntned there on the 
Ganges. The King Haris'chandra camo to know the cause of his father's 
curse and with a sorrowful heart sent ministers to him. Lika a Chan, 
dala, the King was respiring frequently ; at this time the ministers 
went to him and bowing humbly, paid : — O King ! Your son has ordered 
us to come here ; we have come at his otnmand ; we are the ministers 
of the King Haris'chandra. Know this verily, O King I Kindly hear 
what the Crown Prince has said; — " Go and bring my Father here without 
any delay." Therefore, O King ! Cast aside your mental agonies and 
come to the city. The ministers, the subjects all will be always at 
your service. We will all try our best to please Vas'istha, so that he may 
favour you. And that greatly illustrious Muni being pleased will cer- 
tainly remove your sorrows quickly. 0 King ! Thus your son has 

I spoken to us many words ; so now be pleased to go to your own 

I abode. 

57-64. Vy&sa said :— " 0 King I That Chandaia-like King, hearing 
even their words thus, did not consent to go back to his house. 
Rather he told them :-" Ministers, go back, all of you to the city ; 
and at my word, tell my son that I wont go back to my house. Better 
leaving off all idleness, you better govern the Kingdom carefully. Shew 
your respect speoially to the Brahmins aud perform various sacrifices 
»td worship the Devas. I do riot like in this blameable Chandala form 
go . to the oity of Ayodhya with the high souled ones ; so you all 
o baok to Ayodhya without any further delay. Instal, at my order, 
V powerful son Haris'chandra on the throne and do all these stately 
««•«. When the ministers heard thus the King ordering them, they 
»g»ato orjr nrj touch, and, bowing down, they went away early 



636 SrI MAD DEVt B'hAGAVATAM. 

the hermitage, On coming baok to Ayodhya they regularly installed 
on a sacred day the King Haris'ohandra with Abhiseka water, purified 
with Mantrams. Thus the powerful virtuous Haris'ohandra , on being 
installed on the royal throne by the command of the King, remembered 
always his father and bega n to govern hie Kingdom with his ministers 
according to the dictates of Dharma. 

Here ends the Twolfth Chapter of the Seventh Book on the des, 
oription of VWistha's curse on Tris'anku in the Mahu Puranam 
S'ri Mad Devi Bhctgavatam of 18,0 00 verses by Maharsi Veda 
Vyasa. 



CHAPTER XIII. 



1-3. Janamejaya said : — " 0 Muni ! I see that at the commaud 
of the King, the ministers installed Haris'ohandra on the royal throne; 
but how Tiis'anku god rid of his Chund&la body, kindly say. Was 
it that he bathed in the holy waters of the Ganges and lived in the 
forest and when he died he was freed of the curse ; or was it that the 
Guru Vas'if tha favoured him by his grace and freed him of the curse ? 0 
best of Riais ! I am extremely eager to hear the life of the King therefore 
kindly describe to me in detail his wonderful career. 

4-16. Vyasa said : — " 0 King I The King became gladdened in his 
heart to instal his son on the throne and began to pass bis days in that 
forest in the meditation of Bhagavati Bhav&ni," Thus some time passed 
when Vis'vamitra, the son of Kus'ika, completing his course of Tapasyt 
with an intent mind returned to his home to see his wife and sons. Oi 
coming back to Jus house, the intelligent Muni found his sons am 
other mejiJ^s of the family happy and well conditioned, became verj 
glad and IHfn his w '^ e oame *° for his service, asked her :— 0 Fan 
eyed OnVi How did you spend your time in- days of famine ? Thet 
was nothing whatsoever of the stock of rice, etc., in the house ) bow the 
did you nourish these boys ? Please speak to me. .0 Fair One I 
was very busy with my austerities, I oould not therefore come to you »' 
tee my boys ; how then, 0 Beloved, and what measures did you reso 
to for their maintenance ? 0 good and aupioious One ! Wheo I hea 
of the dire famine, I thought then " I have no wealth j so what sb 
I do if I go there ?" Thus thinking I did not oome then. 0 Beauto 
One I At that time* one day I was very hungry and being very, 



j Book VII.] CHAPTER XIII. G3r 

! tired I entered into the house of a ChandUk, with the object of steal- 
iog. On entering the house I found the ChaodAla sleeping; then 
being extremely distressed with hunger, I entered into his kitchen if 
1 could find anything there." When the dishes were sought and 

: turned, and when I was going to take cooked dog's flesh I immediately 
fell into the sight of that Chandala. He asked me very affectionately 
"Who are you? Why have you entered here at this hour of night? 
Why are your looking after the dishes ? Speak what you want." O 
Beautiful One ! When the Chandala asked me these questions. I was 
very much pressed by hunger and 1 spoke out my wants in a trerau- 
lous voice :— O Fortunate One ! I am an ascetic Brahmin : very much 
pained by hunger I have entored your house stealthily and am locking 
out for soma eatables from your cooking pots. O Intelligent One ! 
1 am now your guest in the form of a thief ; I am now specially very 
hungry; so I will now eat your cooked meat; kindly permit me. 
Hearing these words, the Chandala spoke to me in words authorised 
by the fostras :— " O One of the Superior Varna ! Know this to be the 
house of a Chandala ; so never eat that flesh." 

J7-28. The human birth is very raro in this world ; then again to be 
born a Dvija is more diflroult ; and to get Brabmanhood again in the 
Dvijas is exceedingly difficult. Are you not aware of this? They ought 
never to eat the defiled food who desire to attain to the Heavens ; owio" 
to Karma, the Maharsi Manu has denominated the seventh caste as 
Antyaja and has discarded them altogether. So, 0 Brahmin ! I a m 
>w by my actions turned into a Chandala and so forsaken bv all ; 
iere is no doubt in i his. I am forbidding you so that this fault of 
arna Sankara may not suddenly attack you, Vis'vamitra said :- 

0 Knower of Dharaa ! What you are speaking is quite true ; though 
ChandAla, your in.alligence is very clear ; hear, I will now speak to 
»u the subtleties of the Dharma in times of danger. 0 Giver of res- 
lot I Always and by all raeana it is advisable to keep up the body; 
sin be thereby incurred, one ought to perform Ptayas'chitta (penance) 
f its purification when the time of danger is ovor. But if one commits 
n when the time is not one of danger, one gets degraded ; not so in 
ie time of danger: The man that dies out of hunger, goes to hell, do 
>ubt, Therefore every man seeking for his welfare must satisfy his 
inger. Therefore I intend to steal for preserving my body. 0 Chandala! 
» ! The sin, incurred in stealing during famine, which the Pundits havs 
•Glared, goes to the God of rains until he does not pour forth rain. O Belor- 

1 I Just when I spoke these words, fhe God of Rains began to pour forth 
tin so desired by all, like that coming out of the elephant's trunk. When 



638 



SRt MAD DEVt bhAgava 



the clouds thus poured forth rains with the glitterings of the lightnings, 
I felt very glad and left the house of the Chandala. 0 Beautiful One! 
Now speak out to me how did jou behave in that famine time, so terrible 
to all the beings. 

29-48. Vyasa said "0 King ! Hearing the above words of the 
husband, the sweet-speaking lady spoke :— " Hear, how I passed my time in 
times of fumine,"" " 0 Muni ! After yor. had gone to practise tapasya, the 
dire famine raged ; and my sons, exhausted of hunger, beoame very anxious 
for food. I beoame very anxious to see the son9 hungry ; I then went 
out to the forest in quest of wild rice ; and I got some fruits. Thus I 
spent some months by collecting the rice growing wildly in the forest; 
then in times these also could not be got and I beoame again anxious. 
The Nib&ra rice, too, is now not available ; and nothing is obtained also 
by begging ; there are no fruits on the trees and no roots are found under 
the earth. The sons are crying in agony of hunger. What to do 1 
And where to go ? What are I to say now to the hu ngry toys ? Oh Gcd ! 
Thus thinking on various ways, I at last came to this conclusion that 
I would sell one of my sons to a rich man and whatever price I cm fetch, 
with that I will preserve the lives of the other sons. O Dear I Thus 
thinking, 1 became ready and went out, 0 Fortunate One ! Then this 
boy began to ory aloud and beoime very distressed ; yet I was so 
shameless that I took the crying boy and got out of my As'rama. At 
this time one Rajarsi Satyavrata seeing me very distressed, asked me 
" 0 One of good vows ! Why is this boy weeping ?'' 0 Muni ! I 
spoke to him " To.day I am going to sell this boy ." 1 he King's heart 
beoame overfilled with pity, and spoke to me:—" Take back to your 
As'rama this boy." Daily I will supply you with meat for tbe food of 
your boys until the Muni returns home. " 0 Muni ! The King from 
that time used to bring, with great pity, daily the fl esh of deer and boar 
killed by htm in the forest and he used to tie that on this tree. " 0 
Beloved ! Thus I could protect my sons in that fearful ocean of 'crisis ; but 
that King wae cursed by Vas'i? tha only for my sake. One day that King 
did not get any meat in the forest ; so he slaughtered the Kama Dhenu 
(the cow giving all desires) of Vas'is tha and the Moni became therefore 
very angry with him. The high-souled Muni, togry on account of the 
killing, of his cow, called the King by the name of Tris'anku and 
made him a Chandala. .0 Kaus'ikat Tbe prince tamed into » 
Chandala because he came forward to do good to me, so I am very 
tony for bis sake.'.' So it is- your urgent duty to save th* King 
froai his terrible position by any Meats or by the ittflafltrtfl of y° ur 



BoOkVH] £IU£T?R XIV. 6 &9 

49. Vyaw said : — " 0 King I Hearing these words from his wife 
the Muni Kaus'ika consoled her and said : — 

50-55. "0 Lotus-eyed One ! I will free the King of his curse, who 
saved yen at that critical moment ; what more than this that I promise 
to you that I will remove his sufferings whether it be by my learning 
or it be by my Tapas. Thus consoling his wife at that moment, 
Kaus'ika, the Knower of the Highest Reality, began to think how he 
eould destroy the pains and miseries of the King. Thus thinking, the 
Muni went to the King Tris'anku, who was staying at that time very 
humbly in a village of the Chandalas, in the garb of a Ohand&la. Seeing 
the Muni oomiug, the King was greatly astonished and instantly threw 
himself before his feet like* piece of stick. Kius'ik'* raised the fallen 
King and oonsoling him said : —0 King ! You are cursed, on my 
account, by the Muni Vas'istha. I will, therefore, fulfil your desires. Now 
speak what I am to do. 

56-62. The King said; — "With a view to perform a saorifice 
I prayed to Vas'istha that "I would perform a sacrifice, kindly 
do this tor me. " " O Muni ! Do that sacrifice, by which 
I can go to the Heavens in this my present body. Vas'istha became angry 
and said :— " O Villain ! How can you go and live in the Heavens in this 
youf> human body ? I was very anxious to go to the Svarga (Heaven) 
so I again spoke to him .— " O Sinless One ! I will then have the 
excellent sacrifice done by another priest. " Hearing this, Vas'istha 
Deva cursed me, saying " tfe a CblndUa. " 0 Muni ! Thm I havo 
described to you all ab>ut my curse. You arc the one quite able to 
remove now jny grievances. " Distressed in pain and "agony, the Kmg 
informed him and bscvoe quiet. Vis'vamitr... too, thought how he could 
" Be him of bis curse. 

Here ends the Thirteenth Chapter of the Seventh Book on the coming 
Vis'vamitra to Tris'anku in the Maha Puranam Sri Mad D £ vi Bhaga- 
»tam of 18,000 verses by Maharsi Veda Vyasa. 



CHAP1ER XIV. 

L8. Vyasa .aid 0 King ! Settling in his mind what to do, 
he grease Vis'vamitra collected all the matenals necessary r 
he ?4ce>d iavited all the Munis 
■he Muni . beoTw informed M abont the Sacnflce ; but, ow.n B 



640 Silt MAD DEVt BHAGAVATAM. 



fact that tho Muni Vas'istba prevented them, noae of them went to 
the sacrifice. When Vis'vamitra, the son of Gadhi, came to know 
this, he became very anxious and very sad and oame to the King 
Tris'anku and sat.— The Maharsi Kaus'ika then became angry and 
said:— "0 King! Vas'istlia preventing, the Brahmins have all 
refused to come to the sacrifice. But, O King 1 See my power of 
tapasya ; I will immediately fulfil your desires ; I will instantly send 
you to the Heavens, the abode of the Gods, Thus saying, that Muni 
took water in his hand and repeated the G&yatri Mantram. He give to the 
King all the Ptinyamj (merits) that he collected for himself up to then. 
Giving him thus all the Punyams, he spoke to the King : — " 0 King ! 
Throw away all idleness and go to the abocb of the Gods you wanted 
to go. 0 King of Kings I Gladly go to the Heavens by the power of 
alf the merits colleoted by mo for a long time and let you fare 
well there. 

9-28. Vyasa spoke : — " 0 King ! When the King of the Vipras, 
t Vis'vamitra, spoke thus, the King Tris'anku, by virtue of the Muni's 
Tapas, got high up in the air without any delay like a quick flying bird. 
Thus getting up and up, when the King reached the abode of Indra. 
the Devas, seeing the terrible Cbanda'a-like appearance of Tris'anku, 
sp'oke out to Indra : — «' Who is this person coming like a Deva wifn a 
violent speed in the air ? Why does he look like a Chandala and is 
so fierce-looking ? Hearing thus, Indra got up at once and saw that 
one, the meanest of the human beings and knowing him to be Tris'anku, 
reproaohingly said to him :— You are a Chandala, quite unfit for the 
Devaloka ; so where are you going ? You ought not to remain here ; 
so go immediately back to tho earth. 0 Destroyer of the enemies I Indra 
speaking thus, the King dropped from the Heavens and, like a Deva 
whose merits had been exhausted, fell down immediately, Tris'anku 
then cried out frequently " 0 Vis'vamitra I 0 Vis'vamitra I Being 
displaced from the 'ieavens I am now falling very violently ; so save me 
from this trouble. 0 King ! Hearing his ory and seeing him getting 
down, Vis'vamitra said:— "Wait, Wait." Though displaced from 
Heaven, the King by virtue of the Muni's Tapas, remained stationed at 
that place in the middle of the air. Vis'vamitra then began to do 
Aohaman (sip water) and commenced his great Sacrifice to create another 
new creation and a second Svargaloka (Heaven), Seeing his resolve, 
the Lord of S'achi became very anxious and eagerly came to the son 
of Gadhi without the least delay and said:—' 0 Brahmana ! What 
afe you going to do ? O Saint f Why *re you so very angry ? 0 Muni I 



Book VII.] CHAPTER XIV. 641 

There is no necessity to create another new oreationr Order now what 
I am to do. 

21. Vis'vamitra said :— " 0 Lord of the Devas ! The King Tris'anku 
has become very miserable to have a fall from the Heavens. Therefore 
this is now my intention that you gladly take him to your own abode. 

22-31. Vyasa said :— " 0 King ! Indra was thoroughly awato of his 
determined resolve and very powerful asceticism ; so he accepted to do 
according to his word, out of terror. The Lord Indra then gave the King a 
bright and divine body and made him take his scat in an excollent car 
and taking leave of Kaus'ika went with the King to his own abode. 
Vis'vamitra became glad to see Tris'anku go to the Heavens with Indra 
and remained happy in his own As'rama. The King Haris'cbandra, 
now hearing that his father has gone to Heaven by virtuo of his 
Tapas, began to govern his kingdom with a gladdened hoart. The 
King of Ayodhya began then to live constantly with his clever wife, 
full of youth and beauty. Thus time parsed away ; but the beautiful wife 
did not beoome pregnant. The King became very sorry and thoughtful. He 
then went to the holy hermitage of Vas'istha and bowing down informed 
him of his mental agony due to his getting no son. O Knower o f Dharma ! 
You are skilled in the Science of Mantrams. Especially you know everything 
of Daiva (Fate). So, O Giver of honour ! Do for me so that I get a son. 
0 Best of Brahmins ! There is no salvation for one who has not got any 
son ; you are well aware of this. Then why do you ovorlook my case 
when you can remove my sorrow. Even theso sparrows are blessed who 
nourish „heir offsprings. And I am so very unfortunate that, day and 
night, I am immersed in cares and anxieties, due to my not having any 
eon. 

32. Vyasa ?aid :— " 0 King I Hearing these pitiful utterances of the 
King, Vas'i?tha thought over in his mind and spoke to him everything 
in particular, 

33-41. Vas'istha said :— " 0 King ! True you have spoken that 
i thin world there is no other sorrow more painsgiving than the state of 
ot having any issue." Therefore, 0 King ! you worship with great 
we the water-god Varuna. He will crown your efforts with success. There 
' no other god than Varuna to grant sons. So, O Virtuous One I Worship 
limand you will get success. Both Pate an! Self-exertion are to be 
Mpeoted by men j how can success come unless efforts are made. - v 
a* I Men who realise the Highest Truth should make efforts gu.ded 
J just rules; success comes to those who work; else never one 

II 



642 M MAD DEVl BHAGAVATAM. 

expect success. Hearing these words of , the Guru, of unbounded 
energy, the King made a fixed resolve and bowing himself down, went away 
to praotise tapasya. On the banks of the Ganges, in a sacred place, seated 
on Padmasan, the King became merged in the meditation of the God 
Varuna with noose in his hand and thus practised severe asceticism. 
0 King I When he was doing this, the god Varuna took pity on him 
and gladly came before his sight, Varuna, then, spoke to the King 
Haris'chandra :— " 0 Knower of Dharma ! I am glad at your tapasya. 
So ask boons from me " 

42-43. The King said :— " 0 God ! I am without any son j give 
me a son, who will give me happiness and will free me from the three 
debts that I owe to the Devas, the Fitris and the Risis. Know that with 
that object I am doing this Tapasya. Then the God Varuna, hearing 
these humble words of the sorrowful King, smiled and said, 

44-15. 0 King I If you get your desired well-qualified son, what 
will you do for me to my satisfaction ? 0 King I If you perform a 
sacrifice in honour of me and fearlessly sacrifice your son there like an 
animal , I will then grant you your desired boon. 

40-47. The King :— " 0 Deva ! Free me from this state of sonless. 
ness ; 0 Water God I When my son will be born, I will do your sacrifice 
with my son as an animal in that. This I speak truly to you. 0 Giver 
of honour I There is no suffering more unbearable than this one,— not 
to have any son ; so grant me a good son so that all my sorrows be 
vanished. 

48. Varuna said :-"0 King! You will get a son as you desire; 
go home ; but see what you have spoken before be fulfilled and turned 
true. " 

49-55. Vy&sa said :— " Hearing these words from Varuna, Haris'- 
chandra went back and told everything about his getting the boon 
to his wife." The King had one hundred exquisitely beautiful wives 
of whom, Saivyft was the lawful wife and queen and was very chaste. 
After some time, that wife became pregnant and the King beoame very 
glad to hear this and her longings in that state. The King performed 
all her purificatory ceremonies, and when ten months were completed, 
and on an auspicious Naksatra and on an auspicious day, She gave birth to 
a son, like that of a Deva son. On the birth of his son, the King, surrounded 
by.the Brahmins, performed his ablutions and first of all ' performed 
.the natal ceremonies and distributed innumerable jewels and much 



Book VII.] 



CHAPTER XV. 



648 



wealth ; and the King's joy knew no bounds at that time. The liberal 
Kin" gave away, in special charities, wealth, grains, and various 
jewels and lands and had the performance of music, dancing and other 
things- 
Here ends the Fourteenth Chapter of the Seventh Book on the 
going to Heavens of Tris'anku and the commencement of Haris'- 
ohandra's narrative in the Maha Putnam Sri Mad Devi Bhagavatam 
of 18,000 verses, by Maharsi Veda Vyftsa. 



CHAPTER XV. 



1.7. Vylsa said :— " 0 King ! When thera was <?nti« on in the King's 
palaoe.'the grand festivities hv the son's birth ceremonies, Varnna Deva 
came there in the h>ly Brahmin form. » Let welfare be on you." Saying 
this, Vamna began to say. -"0 King! K-»w me to be Vara?.. 
Now hear what I say. 0 King ! Your son is now born ; therefore 
perform sacrifices in honor to me with your son. 0 King I Your 
defect of not having a son is now removed ; so fulfil what you promised 
before. Hearing these words, the King began to think « Oh ! Only 
one lotus-faced son is born to me ; how can I kill it. On the other 
hand, the powerful Regent (Lokapfcla) of one quarter >s present in a 
Brahmana form ; and it never behoves one to show disrespect t u a Deva 
or to a man who wishes welfare to us. Again it is very d.fflcult to root 
out the affection for a son; so what am I to do now ? How shall I 
preserve my happiness due to the birth of my son. The King, then, 
wl patience bowed down to him and worshipped him duly and humbly 
.poke to him in beautiful words, pregnant with reason. 

8.10. O Deva of the Devas ! I will obey your order no doubt a d 
I wil perform your sacrifice according to the Vedic ntes and w. b 
profuse Daksinas (remuneration to priests, etc.) But, when m a sac .Gee 
Lman beings 'are immolated as victims, both the ^husband «d w e ar 
entitled to the ceremony. Father becomes purified on the t t day and 
mother on the expiration of one month after e 
can I perform the sacrifice until one month ex P > re. ! J u^e 
and the master of alt the beings; and yon ^ w ^^' y thlJ9 oa ma . 
So, 0 Vamna Deva ! I want one month time; and shew mercy 

<v ir* _ i Thfl King Haris'chandra saying 
11.19. Vya.a said^'O tog , Welfwe be unto 

thu., Varnna Dew spoke to the King I- » * ,D & 



644 M MAD DEVl BHitGAVATAM. 



you ! Do your duties ; I am now going back to my place. " 0 King I 
I will oome again after one month. Better finish the natal ceremonies 
and the Namakarana ceremony regularly and then perform my sacrifice, " 
OKing! When Varnna Deva turned his back, the King began to feel 
happiness. Then the King gave as gifts millions of cows, yielding plenty 
of milk and ornamented with gold, and mountains of Til, se»amums to 
the Brahmins versed iu the Vedas and kept his name, with formal 
ceremonies as Rohitas'va. When one month became complete, Varuna 
Deva came again in a Brahmin, form and frequently said : — " 0 King ! 
Start the sacrifice just now, '! The King, on seeing the God of Waters, 
at once fell into an ocean of anxieties and sorrows ; he then bowed down 
and worshipping him as a guest, spoke to him with folded palms 
" 0 Deva ! It is to my great fortune that you have landed your feet 
at my place ; 0 Lord ! My house has been sanctified to day. 0 Deva' 
I will do, no doubt, your desired sacrifice according to the rites and 
ceremonies." But see, the victims that have not their teeth come as yet 
are not fit for a sacrifice ; so the versed Pundits say ; so I have settled 
I would perform your great sacrifice, as desired by you, when the teeth 
will oome out of my son." 

20-41. Vyasa said : — " 0 Lord of men ! Hearing thus, Varuna 
spoke " Let it be so" and went away. The King Haris'chandra became 
glad and passed his days in enjoyments in his household. When the 
teeth of the child got out, Varuna knew it and came again in a Brahmin 
garb in the palace and spoke "0 King 1 Now commence my sacrifice." 
Seeing the Brahmin Varuna there, the King, too, bowed down and gave 
him a seat and shewing all respects to him, worshipped him. He sang 
hymns to him and very humbly said with his head b;nt low : — " 0 Deva ! 
I will perform your desirod sacrifice with plenty of D-tks'inas acoording 
to rites and ceremonios. But the child's Chud&karana (the oeremony 
of tonsure) is not yet done ; so the hairs that were at the birth time are 
still there and the child cannot be fit for sacrifice as long as those hairs 
exist. So I have heard from the elderly persons. 0 Lord ,of Waters ! You 
know the S'astric rules ; kindly wait till the Chudakarana is over, 
When the child will have his -head shaven, I will oertainly perform your 
sacrifice ; there is no doubt in this. Hearing these words, Varuna -spoke 
to him again:— "0 King I Why are you deoeiving me like this so 
often ? 0 Kirig ! Now you have all the materials ready for the sacrifice ; 
only for your filial affection you are deoeiving me. However, if, after the 
oeremony of tonsure, you do not perform my sacrifice, I -will be angry 
Midi will curse yon, OKing! Iam going for the present ; but see 
-4<j | not tell lies, being born in the family oflksftku. Instantly' Varuna 



Book VII-l CHAPTER XV. C45 

disappeared ; the King, too, felt himself happy in his household. When the 
ceremony of tonsure was oommeneed and grand festivities were held, on 
(he oooasion Varuna soon came again to the King's palace. The queen was 
then sitting before the King with the child in her lap when Varuna came 
up there. The Brahmin Varuna then appeared like a Flaming Fire and spoke 
to the King in a clear voice :— ' 0 King I Start the saorifioe." Seeing 
him, the King was confused with terror and with folded palms, quickly 
bowed down to him. After worshipping him duly, he very humbly 
eaid :— " O Lord I To day 1 will perform your sacrifice." But kindly 
hear with attention my saying and then do what is advisable, 0 Lord I 
If you approve of this as reasonable, I then open my heart to you. The 
three Varnas Brahmanas, Ksattriyas, and Vais'yas becomo Dvijas 
(twice-born) only when they aro duly purified according to proper rules 
and ceremonies ; without any such purifications they are certainly 
Sudras. So the Pundits versed in the Vedas declare. My child is now 
an infant only ; so it is like a S'udra. When his thread ceremony 
(Upanayan) will be performed, he will then be lit for. the sacrifice ; this 
the Veda S'&stras declare. The Ksittriyas are so purified in their 
eleventh year ; the Brahmanas in their eighth year and the Vais'yas in 
their twelfth year. So, 0 Lord of the Devas ! If you feel pity for your 
this humble servant, then wait till the Upanayana coremony is over, 
hen I will perform your grand sacrifice with my son. O Bibhu ! You 
te the Lokapala ; specially you are conversant with all the iSastrio 
ales and have acquired the knowledge of Dharma, If you think my 
»ying as true, then go to your home. 

42-51. Vyasa said .—Hearing these words, Varuna'a heart was filled 
litb pity and so he went away instantly, saying "let it be so." Varuna going 
way, the King felt very glad and the queen, knowing the- welfaro of 
he son baoame glad too. Then the King gladly performed his state 
luties. After some time, the child grew ten years old. Consulting with 
he peaceful Brahmanas as well as his ministers, he collected materials 
« the Upanayana ceremony befitting his position. When the eleventh 
'ear was completed by his son, the King arranged everything for the 
ihread ceremony but when his thoughts turned to Varuna's sacrifice, 
» became very sad and anxious. When the thread ceremony began to 
be performed, the Brahmin Varuna came there. Seeing him, the King 
instantly bowed down and standing before him with clasped palms, gladly 
•poke to him:-0 Deva ! My son's Upanayana being over, now my 
son is fit for the victim in the sacrifice ; and by your grace, my sorrow 
that w„ within me as' not having a son, has vamshed. I speak truly before 



646 Sftt MAD DEVI BHAGAVATAM. 



you that, 0 Knower of Virtuo ! after some more time I h ave desired to 
perform your sacrifice with plenty of D-iksinils. In fict, when the Sama- 
vartao ceremony will be over, I will do as you like. Kindly wait till then. 

52-62. Varuna said :— 0 Intelligent One ! You are very muoh 
attached to your son now and so by various reasonable plays of intelleot, 
you are repeatedly deceiving me. However, I am going home to-day 
at your request but know certain that I will come again at the time 
of the Samavattan ceremony. [N, B. — Samavartan means the return home 
especially of a pupil from his tutor's house after finishing his ooiuse 
of study there.) 0 King ! Thus saying, Varuna went away and the 
King became glad and began to perform duly his various duties. The 
prince was very intelligent; and as he Med to see Varuta coming, 
now and then, at fcho time of the oeremonies, ha became very anxious. 
He then made enquiries outside hither and thither and came to know of 
his own being about to be killed and he desired to quit the house instantly, 
He then consulted with the minister's sons and came to a final conclu- 
sion and went out of the city to the forest. When the son had gone t( 
the forest, the King became very much afflicted with sorrow and sen 
messengers in quest of him. When some time passed away, Varuni 
. Came to his house and spoke to the distressed King : — " 0 King ! Not 
perform your desired Sacrifice." The King bowed down to him am 
said : — ' 0 Djva I What shall I do now ? My son has become afraid an 
has gone away. I do not know where he has gone. 0 Deva ! M 
messengers have searched for him in difficult places in mountains, in tl 
hermitages of the Munis, in fact, in all the places; but they have not bei 
able to find him out any whtje. My son has left his home; order now what 
can do. 0 Deva I You know everything ; so judge I have got no fault 
this matter. It is certainly luck and nothing else. 

63-66, Vyasa said :— '0 King ! Hearing these words of the Kii 
Varuna became very much angry and when he saw that he was deceiv 
so many times by the King, he then cursed, saying : — 0 King I 
yon have cheated me by your deceitful words, so you be attacked 
dropsy and be severely pained by it," Thus cursed by Varuna, the Ki 
was attacked with that disease and began to suffer much. Cursing tl 
Varuna went back to his own place and the King was muoh afflio 
with that terrible disease. 

Here ends the Fifteenth Chapter in the Seventh Book on the stor 
tfie King Haris'chandra in the Mabapurftnam &d Mad Dev! Bbftgav* 
of 18,000 verses by Mahars i Veda Vyasa, 



Book VII.] 



CHAPTER XVI. 



647 



CHAPTER XVI. 



1.4. Vyasa and :— " O King ! When Varuna wont away, Ihe Kiug 
was very much laid down with that dropsy and daily his pains began to 
inereaso and he began to suffer extreme paina. 0 King ! The prince, 
on the other hand, heard, in the forest, of the illness of his father &nd 
filled with affection, wanted to go to his father. A year had passed 
away and the prince desired very gladly to go to his father and see 
him. Knowing this, Indra came there. He came instantly in the 
form of a Brahmin and with favourable arguments desisted the prince, 
who was about to go to his father. 

5-31. Indra said : — " O Prince ! It seems you are silly ; you know 
nothing of the difficult state policies. Therefore it is that you are 
ready to go, out of sheer ignorance, to your father. O Fortunate One! 
If you go there, your father will get his sacrifice, where a human victim 
is to be offered, performed by the Vedic Brahmanas aod youv flesh will 
be offered are oblations to the blazing Fire. O Child 1 The souls oi all 
the beings are very dear ; it is for that reason, for the sake of soul, that 
sons, wile, wealth and jewels are all dear. Therefore, though you are 
his dear son, like his sonl, yet he will certainly havo you killed and 
get Homas offered, to free himself from the disease, 0 Prince ! You 
ought not to go home now ; rather when your father dies, you would 
certainly go there and inherit your Kingdom. 0 King I Thus hindered 
by Vasava, the prince remained in that forest for one year mo/e. But 
when the prince again heard of the severe illness of his father, ho wanted 
again to go to his father, resolved to court the death of his ownself. 
Indra also came there in the form of a Brahman and, with reasonable 
words, repeatedly advised him not to go thcro. Here, on the other 
hand, the King Haris'chandra became very much distressed and troubled 
by the disease and asked his family priest Vas'istha Deva :— " O 
Hrahmana ! What is the sure remedy for the cure of the disease ?" 
Vas'istha, the Brahma's son, said :— " O King ! Purchase one son by 
giving his value ; then perform the sacrifice with that purchased son 
and you will be free from the curse. 0 King I The Brahmins, versed 
i m the Vedas, say that sons are of ten kinds, of whom the son, pur- 
chased by paying its proper value, is one of them. So buy one son. There 
will very probably be within your kingdom a Brahmin who might sell, 
>» Pf avarice, his son. In that case Varuna Deva will certainly be 



64,a M MAD DEVl BHAGAVATAM. 



pleased and grant your happiness. Hearing these words of the high, 
souled Vas'ijtha, the King became glad and ordered his minister to 
look after such a son. There lived in that King's dominion one Br&h- 
min, named Ajigarta, very poor ; he had three sons. The minister 
spoke to him to purchase his 9on :— I will give you on e hundred cows ; 
give one son of yours for the sacrifice." You have three sons named 
respectively iSunahpuchoha, S'unahs'epha and Sunolangula. Give me out 
of them one son and I will give you one hundred cows as his value. 
Ajigarta was very much distressed for want of food ; so when he heard 
the proposal, he expressed his desire to sell his son. Hp thought that his 
eldest son was the rightful person to perform funeral obsequies and 
offer Pirida and he therefore did not spare him. The youngest son, too, be 
did not spare also, as be considered that his own. At last, he sold his 
second son for the price of one hundred cows. The King then bought him 
and made him the victim for the sacrifice. When that boy was fastened 
to the sacrificial post, he began to tremble and very much distressed 
with sorrow began to ory. Seeing this, the Munis cried out in a very 
pitiful tone. When the King gave permission for the immolation of 
that boy, the slaughterer did not take weapons to slaughter him. He 
told that he would never be able to kill the boy, since he is crying in a 
very pitiful tone. When he thus withidrew himself from his work, 
the King then asked his councillors : — 0 Devas ! What ought to be 
done now ? Sunabs'epha then began to cry in a v ery pitiful voice ; 
the people present there began to disouss and there arose a great noice 
on the affair. Then Ajigarta stood up in the midst of the assembly 
and spoke :— " 0 King ! Be patient ; I will fulfil your desire." I am 
desirous of wealth and if you give me double the amount, I will slay 
immediately the victim ; and you can complete early your sacrifice! 
0 King ! He who is hankering after money, can always entertain 
feelings of enmity even towards his own sod. There is no doubt in 
this. 

32-35. Vyasa said :— " 0 King ! Hearing those words of Ajigarta, 
Haris'ohandra gladly spoke to him : — I will immediately give you an- 
other hundred excellent cows." Hearing thus, the son's father, avari- 
cious of wealth, immediately resolved and became ready to slay his son. 
All the councillors seeing the father ready to slay" his son, were 
■truck with sorrow and began to lament exclaiming "Alas t This wretch, » 
disgrace to his family, is now ready to kill hie own son. Oh I We never saw 
before such a cruel vicious person. This Brahmin must be a Demon in 
* Brahmin body! 



Book Vlt.] CHAPTER XVI 649 

36-38. Fie on you I O Chandala I What a vioious work are you now 
going to do? What happiness do you derive by slaying the son, the jewel 
of jewels, only to get some, wealth ? O Sinner 1 It is stated in the Vedas 
that the soul takes its birth from one's body ; so how are you going to 
slay your soul ! When the hue and cry arose in'Jth'e assembly, Vis'vamitra, 
the son of Kaus'ika, went to the King and, out of pity, said •— 

39-56. 0 : King ! Sunahs'epha is very piteously crying ; so let him 
be free ; and then your sacrifice will be complete and you will bo free of 
your disease. There is no virtue like mercy and there is no vioo like • 
killing (Himsa). What is written about killing animals in the sacrifice, 
is only meant for the persons inclined to sensual objects and to give them 
a stimulus in that direction. O King ! He who wants his own welfare 
and who wants to preserve his own body ought not to cut another's 
body. He who pities equally all the beings, gets contended with a 
trivial gain and subdues all his senses ; God is soon pleased with him. O 
King ! You should treat all the Jlvas likeyoursolf and thus always spend 
your life, so dear to all. You desire to preserve your body by taking away the 
life of this boy ; similarly why would he not try to preserve his own body, 
the receptacle of happiness and pleasures. O King ! You havo desired 
to kill this innocent Brahmin boy ; but he will never overlook this enmity 
of yours done in previous lives. If anybody kills another willingly, though 
be has got no enmity with him, then the one that is killed will cer- 
tainly kill afterwards the slayer. His father, out of greed for money, 
is deprived of intellect and so has sold away his son. The Brahmin is 
certainly very cruel and sinful. There is no doubt in this. When one 
goes to Q^ya or one performs an Aa'vamedha sacrifice or when one offers 
a blue .bull (Nila Vrigabha), one does so on the consideration that one 
would desire to have many sons. Moreover the King has to suffer for 
one-sixth of the sins committed by anyone in his Kingdom. There is 
no doubt in this. Therefore the King ought certainly to prohibit any 
man when he wants to do a sinful act. Why then did you not prevent 
this man when he desired to sell his son? 0 King ! You are the son 
of Trig'anku ; especially you are born in the Solar line of Kings. So 
how have you desired, being born an Arya, to do an act becoming an 
An-Arya (non-aryan). If you take my word and quickly free this 
Brahmin boy, you will certainly derive virtue in your body. Your father 
was converted into • Chandala by a curse but I sent him in his 
very body to the Heavena. And you are well acquainted with this fact. 
Therefore, O King ! Keep my word out of your love for that. This 
W is very pitifully crying ; so free him. I pray this from you in ibis 
Jour Rftjasuyasaorifice and if you do not keep my word, you wijl iueur tfio 

82 



150 



SrI mad dev! bhAgavatam. 



sia of not keeping my word. Do 70a not realise (hie ? 0 King ! You 
will have to give anything that a man wants from you in this sacrifice ; but 
if you do otherwise, sin will attack you, no doubt., 

57-59. VyAsa said :— " 0 King ! Hearing tbeae words of Kaus'ika, 
the King Haris'chandra spoke thus :— 0 son of G&dhi I I am suffering 
very much from the dropsy ; I will not be able therefore to free him. 
You can pray for some other thing. You ought not to throw obstacles in 
this my sacrifice. Vis'vlmitra became very angy at this, and, ; seeing 
the BrAhmin boy very distressed, became sorrowful and mourned very 
muoh. 

Here ends the Sixteenth Chapter in the Seventh Book on the story 
of fSunahs'epha in the Mahapur&nam S'ri Mad Devi BhAgavatam of 
18,000 verses, by Mahar?i Veda VyAsa. 



CHAPTER XVII. 



1-6, VyAsa said :—" 0 King ! When Vis'vAmifera (saw that the boy 
was crying very pitifully, he went to him with a meroiful heart and 
said :— " 0 Child ! I am giving you the Varuna Mantra ; recollect this 
within you* mind and if you go on repeating that Mantra silently, 
yoa will certainly fare well. The sorrowful Sunahs'epha, hearing thus 
from Via'vamitra, began to repeat silently in his mind the above Mantra, 
clearly pronouncing each letter. 0 King I No sooner fiunahs'epha 
repeated that Mantra than the kind-hearted Varuna came suddenly 
before the boy, gr»atly pleased with him. Everyone in the assembly 
became thoroughly surprised to see Varuna Deva come there and they 
all became glad and chanted hymns in honour of him. The diseasec 
Haris'obandra was also thoroughly surprised, fell to his feet, ant 
with folded palms began to sing hymns to Varuna, standing before him. 

7-14, Haris'chandra said:— "0 Deva of the Devas! I am vet 
vicious ; my intellect is much defiled ; I am a sinner before you i < 
Merciful One 1 Now shew your meroy and sanctify this bumble «e! 
I was rery much troubled on not having a son* so I had disrogardi 
your words; now shew your mercy on me; what offence can cling 
him- whose intellect is already out of order ? A beggar does not e 
bis own noltj ; I am also in want of a son ; so I could not see 1 
defeat!. Ofcotd! Being afraid of the terrors of he)}, I bay* deoeiv 



Book VII.] CHAPTER XVII. 661 

you. Those, who are ionless, cannot find rest anywhere. Especially he is 
barred from the Heavens. Being terrified by this diotate of • Sastra, I 
have shown disregard to your words. 0 Lord 1 You are wise and I 
am ignorant ^especially I am extremely afflicted by this terrible disease • 
I am also deprived of my son ; so you ought not to take any notice 
of my faults. 0 Lord ! I do not know where my son has gone ; O 
meroiful One! Perhaps he, being afraid of his life, has fled away' to 
some forest. For your satisfaction, I have now commenced your sacrifice 
with this purohaeed boy ; I gave an eqivalent value and I have purchased 
this boy. O Deva oftheDevas! Your sight only has taken away my 
infinite troubles ; now if you be pleased, I can be free of my this disease 
dropsy and my troubles will all be over. Vyasa said :— " O Kin" ! 
Hearing thus the words of that diseased Kin>, Varuna, the Deva "of 
the Devas, took pity on him and thus spoke. 

16-22. Varuna said :— " O King! Sunahs'epha is uttoring .hymns 
of praise to me; he has become very dist ressed ; so quit him. Your 
sacrifice, too, is now completed ; now let you be free from your present 
disease. Thus saying, Varuna freed the King of his disease in the 
presence of all his councillors ; the King became possessed of a beautiful 
body and got himself completely cured and shone bright before the 
assembly. Shouts of victory arose from the midst of the sacrificial ground 
when the Brahmin boy was freed of his bonds of rope, by the mercy of 
the high-souled Deva Varuna. The King became very glad on his, 
being recovered immediately from big disease and S'unahs'epha, too, 
became free from . his anxiety and pacified when he got himself liberated 
from his being immolated on the sacrificial post. Then the King 
Haris'ehandra completed his sacrifice with great modesty. Afterwards 
Sunabsepha addressed the councillors with folded 'palms and said : - 
0 Councillors 1 You know well the Dharma ; O Speakers of truth I 
Kindly specify according to the dictates of the Vedas. 0 Omniscient 
ones ! Whose son am I now ? Who is my most respectful father ? 
Please deliver your judgment and I will take his refuge. 

23-34. When S'unahs'epha spoke thus, the members of the assembly 
began to speak to each other " The boy must be of Ajigarta ; whose else 
can he be ? This boy is born of the limbs of Ajigarta ; and he has 
nursed him according to his might* So he must be his son ; whose else 
oan he be?" Vim Deva then told the people of the assembly "The 
father of the boy sold his son for money ; the King purchased him. So 
he can be said at the son of the King ; or he may be called the son of 
Varuna, in as much as he freed him from his rope bondage. For, be 



662 



M mad mvt bhAgavatam. 



who nourishes another with food, who saves one from one's fear, who 
protects one by giving money, who bestowB learning to anybody and 
ho who gives birth to any of the above five olasses of persons can 
be called his father. O King ! Thus some one turned oat to be in 
favour of Ajigarta, some other in favour of the King ; bat nobody 
camo to any definite conclusion. When matters stood in this doubtful 
condition, the omniscient all-respected Vas'istha Deva addressed the 
disputing members thus: — "0 high-souled Ones! Kindly hear what 
the Srutis say on this point. When the father has cutoff his filial 
attachment and has sold his son, his fatherly connection has ceased 
then. No doubt this boy was purchased by the King Haris'chandra. 
But when the King fastened him to the sacrificial post, be cannot be 
called as the father. Again when this boy singing hymns in honour 
of Varuna, he being glad freed him of his bondage, so Varuna cannot be 
called his father. For whoever praises a god by the great Mantra, 
that Deva becomes pleased with him and gives him wealth, life, cattle 
kingdom and even final emancipation. Rather Vis'v&mitr* saved the 
boy by giving him in his critical moment the powerful great Mantra 
of Varuna ; hence the boy can be called as the son of Vis'vamitra and 
of none else. 

35-40. Vy&sa said :— " 0 King I Hearing the words of Vas istba, 
all the members of the assembly gavo their unanimous , consent and 
Vis'vamitra with his heart filled with love, exclaimed " 0 Son ! Come 
to my house." And caught hold of his right hand. fSunabs'epba, too, 
accompatned him and went away. Varuna also went to his own abode 
with a gladdened heart. The councillors, too, departed. Freed from 
his disease, the King gladly began to govern his subjoots. At this 
time his son Rohita heard all about Varuna and became very glad and 
leaving the impassable forest passes and mountains, returned home. The 
messengers informed the King of the arrival of the prince ; the King 
heard and his heart overflowed with love and he gladly came there with 
no delay. 

41-48. Seeing the father coming, Rohitas'va became filled with love and 
overpowered with sorrow for long separation began to shed tears and fell 
prostrate at bis feet. The King raised him up and embraced him 
gladly and smelling his head enquired of his welfare, When the King 
was thus asking Kis son, taking him # on hie lap, the hot tears of joy 
flowed from his eyes and fell on the head of the prince. The King 
and the prince then began to govern together his kingdom. The King 
described in detail all the events of the sacrifice where human victim' 
are immolated. He started next the R&jasuya sacrifice, the best of 
all sacrifices, and duly worshipping the Muni Vas'isjha, made him the 



Book VII] - CHAPTER XVII. 653 

Hota in that saorifioe. When this grand sacrifice was finished, the 
Ring respeoted the Muni Vas'iftha with abundant wealth. Once, on 
a time, the Muni Vas'if fha went gladly to the romantic Heaven of Indra; 
and Vis'vAmitra, too t went there also and both the Munis then met 
with each other. The two Maharsia took their seats in that Heaven. 
But Vis'v&mitra was astonished to see Vas'iftha greatly respeoted in 
Indra's hall of assembly and asked him, thus :— 

49. " 0 Muni ! Where have you received this great honour and 
worship ? 0 Highly Fortunate One 1 Who has worshipped you thus ? 
Speak out truly. 

50-53. Vas'iftha, said : — " 0 Muni ! There is a King named 
Haris'chandra ; he islvery powerful and my olient ; that King performed 
the great Kajasuya sacrifice with abundant DaksinAs. There is no other 
King truthful like him ; he is virtuous, charitable, and ever ready in 
governing his subjects. 0 Son of Kaus'ika ! I have got my worship 
and honour in his sacrifice. 0 best ofDvijas! Are you telling me to 
speak truly ? Again I speak truly to you that there nevor was a King 
truthful, heroic, oharitable, and very religious like him nor there will 
be such a one, 

54. Vyasa said : — " 0 King ! Hearing such words, the Vis'vJmitra, 
of a very angry temper, spoke to him with bis reddened eyes : — 

55-59. " O Vas'iftha ! Haris'chandra obtained a boon from Varuna 
when he made a certain promise ; then he cheated Varuna with deceit- 
ful words. So he is a liar and cheat. Why are you praising then that 
King ? O Intelligent One I Let us now stake all our virtues that we 
have earned since our birth by our asceticism and studies. You have 
praised exceedingly that King who is a great cheat ; but if I cannot 
prove him to be a liar of the first water, I will lose all my virtues from 
my birth ; but if it be otherwise, then all your virtues will be 
destroyed.. Thus the two Munis quarrelled with each other and making 
this stake, departed from the Heavens and went to their rspective 
Aa'ramas. 

Here ends the Seventeenth Chapter in the Seventh Book on the 
freeing of Sunabs'epha and the curing of Haris'chandra in the Mahft- 
purftnam Sri Mad Devi Bhagajatan}? of 18,000 versea by Maharfi Veda 
Vyasa. 



654 



SrI mad devI bhagavatam. 



CHAPTER XVIII. 



. 1-6. Vyasa said :-" 0 King ! Once on a time Haris'chandr'a went 
out to the forest on an hunting excursion; • and, while roaming to and fro, 
he saw that a very beautiful lady was orying. The King, seeing this, 
took pity on her and asked :—" 0 Fair One! Why are you in this 
forest crying alone ? 0 Large-eyed One ! Has some one pained you ? 
What is the cause of your sorrow? Eipress this quickly before me. 
Why have you come here in this dreadful lonely forest ? What are 
the names of your husband and your father ? 0 Beautiful One ! In My 
kingdom, no demon can give any trouble to another's lady ; I will 
immediately kill him who has given you this trouble. 0 thin-bellied 
One ! Be comfortable ; do not weep ; tell me why you are in this 
sorrowful state ; know that no sinner oan remain within my territory. 
Hearing the words of the King, the lady wiped out her tears by her hand 
and began to say 

7-8. 0 King ! I am Siddharupinl, of the nature of success ; to get 
jne, Vis'vamitra is practising terrible austerities. So these troubles 
have arisen from him, the son of Kus'ik*, 0 King ! For this reason 
I am sorry in Your kingdom. O One of gjod vows ! I am a gentle 
lovely Lady ;'sti!l that Muni is giving me so muoh trouble. 

9-18. The King said :— " 0 Large-eyed One.! No longer you 
will have to suffer any more pains. Be patient. I will go and make 
the Muni desist from his tapasya. Thus comforting the lady, the King 
went hurriedly to the Muni Vis'vamitra and, bowing down to him 
said with clasped palms :— 0 Maharsi I Why are you ailing your body 
by this terrible severe austerity ? 0 Highly intelligent One ! Bor what 
great noble cause, are you practising this hard tapasya ; speak truly 
to me. 0 Son of Gadhi ! I will fulfil your desires ; there is no need 
of jour practising this severe penance ; please get out of it immediately. 
0 Maharsi ! You know everything ; so what shall I say anything 
farther ? See! It ought not anyone to practise this extremely dreadful 
tapasya, causing troubles to the people within my territory Thus 
prohibited by the King Haris'ebandra, the Muni became very angry 
at his heart and went towards his own hermitage. The King, too, wen! 
back to his palace. The Muni on his arrival at hit hermitage, beg» n 
to cogitate in hie mind " Why has the King unjustly demited me Uov 



Booi VII.] CHAPTER XVIII. 6 55 

m y tapasyft *&d also the discussions that took place between liim and 
Vas'istha. Vis'vamitra became very angry at his heart and ready to 
lake the vengeance of this. He thought over on many points and created a 
terrible demon of a dreadful appearance in the form of a boar and sent it 
to the territory of the King Haris'chandra. 

17-28. That terrible boar, of huge body, entered into the kingdom, 
raising a dreadful sound. The guards became afraid at his terrible noise. 
Entering into the forest, that boar began to whirl round and round and 
destroy the Malati forest, at another place the Kadamba forest, and at others 
the Yuthika forest. At other places he began to dig up the earth by his 
tusks and root out the Champaka, Ketaki, Mallika and various other trees. 
At other places again, he rooted out nice gentle Us'ira, Karavira, 
Muchukunda, As'oka, Vakula, Tilaka and other treeB and so massacred , 
the nice gardens and forests. The forest guards, then, taking their 
weapous, rushed forward on that boar. Those that were making garlands 
and the florists became very distressed and uttered uproars of consterna- 
tion. That boar, as if an incarnatu of Death, though routod out with 
flights of arrows, could not be terrified ; rather when he began to harass 
the guards very much, they became very much afraid and being very 
distressed took the refuge of the King and, trembling, said : — " 0 King ! 
"Protect us. Protect us." And they cried piteoasly. Seeing the guards terri- 
fied and distressed, the King asked them :— Whom do you fear so much and 
why you are to distressed ? Speak truly before me. 0 Guards I I do not fear 
the Deva nor the Demons ; so tell me who has oreated this panic amongst 
you." I, no doubt, will send that vicious cheat unto the door of Death 
by this a row, who has come against me in this world. What sort of 
enemy is that ? What is his form ? What is his power and where is he 
residing now ; speajt this quickly to me, Be that enemy a Dova or a 
Danava, I will slay htm immediately by the multitude of arrows. 

29-31. The Mal&k&ras said :— The enemy is not a Deva, nor a 
Danava, Yak?a nor a Kinnara ; it is a boar of a huge body that has 
entered into the forest. Very,powerful, he is uprooting by his teeth all 
the beautiful flower trees ; in fact, he is ruining all the gardens avd forests. 
0 King I We shot arrows on him, struck him with cudgels and hurled 
stones at him so much ; yet he did not get a bit afraid ; rather he turned 
back to kill us. 

32-51. Vyftsa said :-" O King ! Hearing these words, the King's 
fury knew uo bounds and, immediately getting on horseback, he went 
towards the garden and forest. Then the horsemen, elephant drivers, 
charioteers and infantry, all followed him. When the King went there, 



656 



SrI MAD DEVt bhagavatam 



lie saw the terrible boar, of a huge body, whirling round and round and 
making the pejuliar sound in the forest ; and he witnessed also the 
destroyed condition of the forest and became very angry. He then draw 
his bow and arrows and fell down on him to take away hit life. Seeing 
the King coming angrily towards him with bow and arrows in his hands, 
the boar began to sound more terribly and ran forward before him. 
The King saw the boar coming towardb him with his mouth wide opened 
and began to shower arrows upon him to kill him. The boar 
immediately made those arrows useless, and very violently and quickly 
jumped and passed away, over the King. When the boar passed away, 
the King angrily drew his bow with great care and shot sharpened 
arrows at him. One moment the boar came in the King's sight ; and 
.at another moment he vanished away; thus the boar began to flee, 
uttering all sorts of sounds. The King Haris'ohandra then became 
very angry and drawing his bow pursued him, mounting on a horse, 
ewift like the wind. The soldiers then entered the forest and scattered 
hither and thither ; the King alone pursued the boar. The sun entered 
unto the meridian ; and the King came to be alone in a lonely forest. 
His horse was fatigued, and he, too, was tired of hunger and thirst. The 
boar went away oat of sight. The King also missed his way in that 
dense jungle and beoame greatly absorbed with intense cares and anxie ties. 
He then began to think. " Where shall I now go ? There is none to 
help me in this dense jungle. Especially I don't know the right path. 
While he was thus thinking, he saw, all on a sudden, a river with 
clear water in that lonely forest. He became much delighted to see the 
flowing river and, alighting from horseback, he drank that water and made 
the horse also drink it. He became much relieved by drinking ; and 
though he was much bewildered not to find the right track, he wanted 
now to go to his own city. At this moment Vis'vamitra came up there in 
an old Brahmin form ; the King also looking at him bowed down to the 
Brahmin garbed Visvamitra, who then spoke to the King: — " 0 King ! Wel- 
fare be unto you I What for have you come here ? " 0 King ! What 
object have you got in view in this lonely 'forest ? Be calm and quiet 
and speak everything before me." 

52-58. The King said :— " 0 Brahmin I One powerful boar of a huge 
body entered into my garden and spoilt altogether all the gentle flower 
trees there. To desist that boar, I pursued him with bow in hand 
and went out of the oity. That powerfnl boar, very swift and, as , it, were 
a magician, has escaped my sight and gone away where I do not know. I 
pursued him and have come now to this place and I do not know whew 
my soldiers haw gone. 0 Muni ! Now I am deprived of my moui 



Book VII.] 



CHAPTER XIX. 



657 



I am hungry and thirsty. I do not know which is the road to my city ; 
nor do I know where my soldiers have gone. 0 Dear Lord ! It is to my 
great fortune that you have oome in this lonely forest. Now I want to 
return to my home ; kindly shew me the way. I have completed my 
Rajasuya sacrifice. I always give everyone whatever he wants. This is 
known to everybody. O Dvija ! If you want money for your sacrifice, 
then come with rae to Ayodhya and I will give you abundance of 
wealth. I am Haris'chandra, the famous King of Ayodhya. 

Here ends the Eighteenth Chapter of the Seventh Book on the origin 
of the quarrel between Haris'chandra and Vis'vamitra in the Mahapurilnam 
3rf Mad Devi Bbagavatara, of 18,000 verses, by Maharsi Veda VyAsa, 



CHAPTER XIX. 



1-12. Vy&sa said :— " 0 King ! - Hearing thus the words of the King 
Haris'chandra, the Maharsi Kaus'ika smilingly said :— " O King ! This 
Tirath is very saered ; if one bathes here, one is cleansed of one's sins 
■uid virtue springs up. So, O highly fortunate One ! Bathe in this and 
lo peace-offerings (tarpanam) to your fathers." O King ! This time 
s very auspicious and highly meritorious ; so take a bath in this sacred 
Punya Tirtha and make charities as far as it lies in your power. 
3vayambbnva Manu says :— " He, who arriving at a tirtha capable to 
>ive high merits (Punya), does not bathe and make charitios, deceives 
liraself , so he is the slayer of his soul, no doubt. So, 0 King ! Do 
aaeritorious acts as best as you can in this excellent tirtha. Then I will 
shew you the way .and you will go to Ayodhya. O Kakutstha ! To-day 
I will be pleased with your gifts and I wll accompany you to shew 
you the way; this 1 have decided. Hearing the deceitful words of the 
Maharsi, the King took off his upper garments and tying the horse 
on to a tree, went towards the river to bathe according to due rites. O 
King ! The accidental combination, that was to have been so (sure to 
cornel, so onohanted the King by the Muni's words, that he got h.m- 
"If entirely, under the control of the Muni. He duly completed 
his bath arid offered peace-offerings to the Devas and the Pitr.s ana 
then spoke to Vis'vamitra. " 0 Lord I I am now mak.ng gifts to you 
0 Fortunate One I Cows, lands, jewels, elephants, horses, chariots or 
horses, etc., anything that you like I will give you just now Inere 
nothing that I cannot give. When I performed prev.ously the Rajasflya 

83 



658 Silt MAD DEVI BHiGAVATAM. 



sacrifice, I took, then, before all the Munis, this vow. So, 0 Muni ! You 
are also present at this principal Tirtha (place of pilgrimage) ; so express 
what you desire ; I will give you your desired object, 

13-15. Vis'vamitra said :— " 0 King ! Your glory is spread'far and 
wide in this world ; especially I have already heard that there is no 
second man charitable like you. Tho Muni Vas'igtba has said :— '' The 
King of the solar dynasty, the Tris'anku's son, Haris'chandra is foremost 
and first amongst the kings in this world and there is no one so liberal- 
minded as he is ; such a king there never was nor ever there will be. 
So, 0 King I Now the marriage time of ray son has arrived ; so I pray 
before you to-day, that you give me wealth to celebrate this marriage, 

16. The King said: — " 0 Brahmin ! Yes! Celebrate the marriage 
ceremony ; I will give you your desired wealth. What moie can be 
said thin this that whatever wealth you would want, I will give that 
abundantly. There is no doubt in this. 

17-22. Vyftsa said : — " 0 King ! Hearing these wordi-. of the King, 
the Muni Kaus'ika became ready to deceive him and originating the 
Gandharbi Mayd, created a beautiful youth and ono daughter aged ten years 
and showing them to the King, said " The marriage of these two is to be 
eelebrated to-day. "0 King! To marry tho boys and the girls in the house- 
hold is to earn more merits than the Rajasuya sacrifice. So to-day you will 
get that desired fruit if you make charities for the marriage of this Brahmin 
Youth," The King was much enchanted by his Maya; so no sooner he heard 
those words, he immediately promised : — " That will be done ; he did 
not raise any objection whatsoever. Vis'vamitra then showed the way 
and the King went to his city. Vis'vamitra, too, thus deceiving the 
King, went back to his As'rama. When the King was staying in Agni- 
s'&la (cook-room), Vis'vamitra Muni went to him and said ; — " 0 King ! 
The marriage rites have been finished ; so to-day give me what I desire in 
this sacrificial hall." 

23-24. The King said : — "0 Brahmin ! Speak out what you want; 
now I like to get fame. So if there be any anything in the world, that is not 
to be given by me, if you want, I will give that even to you, no doubt. 1 ' Tb« 
mortal, possessing all wealth, if he do not earn good name and fame 
capable to give happiness to him in his next world, passes his life in vain 

25. Vis'vamitra said:— "0 King I Give to this bridegroom 
while within this sacred sacrificial altar, your entire kingdom with lb 
royal umbrella and Chamara for fanning the king and elephants, horse* 
OTariots, infantry and all the gems and jewels, 



BooiVII.1 CHAPTER XIX. 659 

26-33. Vyasa said:— "0 King! The King Haris'chandra was 
deluded by his Maya ; so no sooner ho heard the Muni's words, he 
willio"ly said without the slightest consideration : — " O Muni ! I give 
ftS you pray, my this vast dominion to you. The very cruel Vie'v&mitra, 
then, said :—" 0 King ! I have accepted your otter; hut 0 Intelligent 
One ! Give now the requisite Daksimi to complete your gift. Mann says : - 
Gift without Daksina is fruitless ; so to got the fruit of your gilt give 
Paksina as duly fixed. The King was exceedingly surprised to hear 
thi='and said :— " 0 Lord! Kindly say what amount of wealth am I 
to »ive to you as Daksina. O Saint! Say tin value of your Dak.sina. 
0 Ascetic ! Don't be impatient ; I will give you the Daksina to that 
amount, no doubt." Hearing this, VisV.mit.a told to the King:- 
« At present give mo two and a half loads of gold as Dakmna, The 
Kin" Ham'chandra became gieatly amazed and promised : " I will 
give^ou that ;" he then anxiously mounted on his horseback and became 
readv to «o quickly. At this time, his soldiers who lost their roads 
in qnest of their king, came to him. They wee very glad to 
sec him ; but, seeing him anxious, tiny b-an to praise bun >n great 
histe. 

34 47. Vyfca said:-"0 King! Hearing their words, the King 
did not say anything, good or bad ; but thinking on his own doing, 
entered into the zenana. Oh! What have I promised to give? 
have made a gift of all that I have ; I am cheated m th,s matter by 
the M^i Uke one robbed by a thief in a wilderness. My whole — 
including my dress I have promised to give to him. Moreover I will 
have t< pay besides two and a half loads of gold. My brain seems to 
have been completely destroyed. What to do no. Jd «*k«J 
the cunningness of tho Muni. Therefore I f 
Brahmin. It is next to impossible to understand the wor of I a. 
Oh! My Fate. What will happen to me now ? Very mu h ew Idered, 
the King entered in the interior of the palace. The que en eeing be 
h U sband°irnmersed in cares, enquired into ( the cause thus OL ^ 
Why have you become so absent-m.nded? K.nd^ J h 
thinking now? O King! The son has come back from 
before *you completed your Rajaeuya saenfice , why then * J > 
grief now? Kindly speak out the cause of 7^ * noW 

your enemy, strong or weak; only Varuija was angry « thy 
he is a, 5 o 7 very satisfied. So there is not or y 

to think. O King I Owing to cares, this body get weaker a^ ^ 
day by day. So nothing isbke cares to lead one to < ■ ^ 
dear wife Ldeo, the King expressed oo her somewhat the 



060 



SRt MAD DEVl BHAgAVATAM. 



cares, good or bad. But the King was much absorbed with his earns so 
that he could not eat nor sleep though his bedding was perfectly white 
and clear. Early* in the next morning, when, getting up from bis bed, 
lie was doing anxiously bis morning duties, Yia'v&mitra came up there. 
When the sentinel informed the King of the arri-al of Vis'vamitra, he 
giwe order for him to enter. Vis'vamitra, the Loiter of his all and every, 
thing, came bofore him and told the King who repeatedly bowed down 
to him : — " O, King ! Now leave your kingdom and give me the gold 
that yon promised a9 Daksina and prove that you ore truthful. " 

48-63. Haris'chandra said:— "0 Lord! I have given you this 
vast dominion of mine ; so my Kingdom has now become yours ; I am 
leaving this Kingdom and going to somewhere else. 0 Kaus'ika ! 
You need not think a bit for this. O Bu\hmana ! You have taken my 
all according to the technical rule ; so now I am unable to give you 
Daksina. If, in time, wealth comes to me, I will at once give you your 
Dakeina. Saying him thus the King told his wife S'aivja and his 
son Rohita " In this Agnihotra room I say that I have given my vast 
dominion to the Muni Vis'v.lmitra." Elephants, horse*, chariots, gold 
and jewels all I have given to him along with my kingdom. What 
more than this that save us three, everything else I have given to him. 

0 Maharsi ! Take fully this prosperous dominion ; we are goin* 
somewhere else to a forest or a mountain cave. The exceedingly virtuoui 
Haris'chandra spoke thus to his wife and son, and, paying respects to the 
Muni, went out from his house. Seeing the King going thus away, 
bis wife and son, afflicted with cares, followed him with their sad faces. 
Seeing thus, all the inhabitants of Ayodhya cried aloud, and great 
consternation and uproar arose in the city. 0 King ! What is this act 
that you have done ? How has this suffering come to you ! 0 King ! 
The great Fate, without any consideration, has certainly deceived you. 
The Brahmanas, Ks ( attriyas, Vais'yas and S'udraa, all the four VarnM 
gave vent to their sorrows, when they saw the King going away with 
his wife and son, The Brahmins and the other inhabitants of the city, 
•11 were afflicted with sorrows and began to abuse the vicious Brahmani 
laying that " He is a cheat, etc." 0 King ! Give the gold for Daksinl 
»nd then go ; or say that you will not be able to give and I will then no! 
take the Daksina. Or if you entertain within yourself any greed, then 
take back all your Kingdom. 0 King! If you think that you b»« 
really made this gift, then give what you have promised. The son o 
Gadhi was saying so, when the King Haris'ohandrairery humbly boffW 
down to him with folded palms and said to him. 



Book VII.] CHAPTER XX. m 

Here ends the Nineteenth Chapter of the Seventh Book on the 
taking away of Haris'chandra's Kingdom in the Maha Puranam Sri 
Mad Devi Bhagavatam of 1 8,000 verses, by Maharsi Veda Vya sa . 



CHAPTER XX. 



1-4. Haris'chandra said : -" O Muni ! I will not take my food until 
I pay you your Daksina in gold ; know this to bo my resolve ; therefore 
0 One «f good vows ! Discard all your anxieties for Daksina. I am the 
King of the Solar dynasty ; especially since the time I have completed 
my Rajasvya Sacrifice, I give to everyman whatever he desires. So, O 
Lord ! How can it possible that I will not give what I have voluntarily 
promised myself ? O Bejk of Dvijas ! I will certainly pay off your 
debt. I must give you the gold as you desire ; be calm and patient'; but 
you will have to wait one month ; and on getting the money ] will p a y 
it off to you. 

5-8. Vis'vamitra said :— " 0 King ! Kingdom, treasury and 
strength are the three sources of income ; but you are now deprived of 
all these. Whence, now, do you expect to get gold ? O King 1 Vain 
are your hopes to get money ; what am I do now ? You are now wealth- 
less and how can I, out of greed, give you trouble ? O King ! Better 
Bay " I will not be able to give you Daksina, ' and I will then quit 
my strojg expectation and go away as I like. " And you, too, can think 
that you have no gold, so how can you give money and so you can go 
wherever you like with your wife and son. " 

9-20. Vyftsa said : — " O King ! Hearing these words of the Muni, 
at his time of departure, the King said :— " 0 Brahmaria ! Be patient 
and I will certainly give you your Daksina. 0 Dvija ! My wife, son 
and I myself are all healthy ; so selling these, I will give you the money ; 
there is no doubt in this. O Lord 1 Kindly enquire whether thero is 
anyone who oan purchase us and I will agree to become the slave with 
m y wife and son. O Muni ! You can sell all of us and the price you 
get, you oan take two and a half loads of gold out of that and be pleased. 
Thus laying, the King went to Benares where S'ankara was staying with 
his dear consort Ural. The King saw the beautiful city, the sight of 
Which makes one's heart dance with more joy and he said that he had be- 
oome blessed. Then he went to the banks of the Bhftgiratbi and bathed 



062 gilt MAD DEVt BrlAGAVATAM. 



in the Ganges and offered pence-offerings (Tarpan) to the Devas and thi 
Pitvis and completing the worship of his lata Deva (his own Deity) lookec 
around where ho would go, The King entering into the beautiful city o 
Benares began to think that no human being is protecting this city bul 
9iva Himself is protecting it. So if he lives there, he would not b< 
living in a city which has been given away by him to Vis'vamitra 
The King, then, distressed much with pain and trouble and being 
very much bawildered, began to journey on foot with his wife and son 
and entered into the city and placed his confidence. At this moment he 
saw the Muni ViaVamitn, wanting Diksina and humbly bowed down 
and spoke with folded palms :— " 0 Muni ! My dear wife, my son 
and I myself aro living bore ; you can take any of us and havo your woik 
done ; or say what other work wo will havo. to do for you." 

21. Vis'vamitra said :— " You promised that you would pay Daksina at 
the end of one month ; and to day that one month is completed ; if you 
remember, thon give me tho Daksina. 

22. The King said :— " 0 Brahmana I.You are wise and are endowed 
with the power of tapas (asceticism) ; as yet one month is not complete ; 
still half a day is remaining ; wait till then ; and no longer. 

23-27. Vis'vamitra eaid :— " 0 King ! Let it be. I will come again 
and if you do not give me then, I will curse you. Thus savin" Vis'- 
vamitra went away. The King then thought within himself how he 
would pay him back what he had promised. There is no influential 
friend of mine in this Benares city who can help me with money ; where 
then can I get the requisite money. I am a Ksattriya. Pratigrahi 
(begging or accepting any gift) is forbidden to me and how can I be; 
or accept any gift I According to the code of Dharma, the offering o: 
sacrifices (on ona's own behalf), studying, and giving are the three dutiei 
ordained to a King, And if I die not paying a Brahmin's Daksina, ! 
will be polluted with the sin of stealing a Brahmin's property and I wil 
then be born a worm or will became a Preta, So to sell myself (and p»] 
off the debts) is better than this, 

28-33. Suta said :— " 0 Risis 1 When the King was thu 
thinking humbly with his face bent downwards,' and in a di« 
traoted state of mind, his wife spake to him with tears in her eyes »m 
in a voice, choked with feelings :— " 0 King 1 Discard all cares and kee| 
your own Dharma, Truth. He who is divorced from Truth is forsakei 
like a Preta. 0 Best of all men ! To keep one's Truth is one's Dharmi 
there is no other Dharma superior to it ; so the sages declare, He who' 



Jook VII ] CHAPTER XX. 663 

rords turn out false, his Agnihotra, study, and gifts and all actions 
scome fruitless. Truth is very much praised in the Dharma Sastra and 
his Truth raises up and saves the virtuous souls. Similarly falsehood, no 
oubt, drags a vicious man to hell. The King Yayati performed the 
lorse sacrifice, and the llfljasuya sacrifice and went to Heavens but once 
te spoke falsely and so he was dislodged from the Heavens. 

34. The King said :— " O Thou, going like an elephant ! 1 have 
ny son who will multiply my line ; speak out what Thou wishest to 
ay. 

35. The Queen said :— " O King ! The wives are meant for sons 
your having me has been fulfilled as there is your son). So sell me 
or the money value and give the Daksina to tho Brahmin. Let you not 
leviate from the Truth. 

36-45. Vyasa spoke :— " Hearing this, the King fainted. Afterwards 
■egaining consciousness, he wept with a grievous heart. O gentle One ! 
[Vhat you have uttered just now has caused me much pain ; am I such 
i Sinner as to forget entirely all your conversations and your sweet 
rnniles ! Alas ! O Sweet-smiling One ! You ought not to speak such 
yords. O Fair One ! How have you been able to utter these harsh 
vords not fit to be spoken ! Speaking thus, the King becamo impa- 
iient at the idea of selling his wife and fainted and fell to the ground. 
3eeing him fainted and lying flat on the ground, the Queen became 
jrievously hurt and spoke with great campassion. O King ! Whose evil 
lave you done that you have fallen into this calamity ? Alas ! He who 
is accu' tomed to sleep in a room adorned with carpets is to day like an 
humble man, sleeping on the ground ! The King who gave crores and 
urores of golden mohurs to the Brahmins, that same King, my husband 
is lying now on f>e ground ! Alas ! What a painful thing ! 0 Pate ! 
What has this King dono to you that You have thrown this Indra and 
Ppeodra like King in this dire calamity ! Thus saying, tho beautiful 
tiueen (of good hips) very much grieved by the sight of her husband's pain 
fell down unconscious on the ground. Then the boy prince, seeing father 
itcd mother both senseless, lying on the ground, became very much troub- 
led, and, becoming hungry, cried " O Father 1 O Father ! I am 
jyery hungry ; give me food to eat ; O Mother ! O Mother ! My tongue 
• being parched ; give me food to eatard the boy begat to wcap repeatedly. 

Here ends the Twentieth Chapter of the Seventh Book on the 
samnstness of Haris'ohandra to pay off the Daksina in tho Mahapurilnauj 
Sri Mad Devi Bhagavatanj, of JS,000 verses, by Muharfi Ve^a Vy&s*. 



gRt MAD DEVt BHAGA.VATA.M. 



CHAPTER XXI. 



15. VySsa said :— 0 King 1 At. this moment, the Muni Vis'v&mitra, 
endowed with his power of tapis, came up there, very angry as if the 
the God of Death, to ask of his wealth. Seeing him Haris'chandra fallen 
thus senseless on the ground, Vis'vamitra, then, began to sprinkle 
water on his body. 0 King ! The man who is involved in a debt his 
troubles increase day by day. So get up and pay your promised Daks.nl. 
The Kin- thus sprinkled with water, cold as snow, regained his con- 
sciousness ; but, seeing Vis'vamitra, he fainted again. At this, the Dvija 
Vis'vamitra consoled him and angrily spoke to him thus 

6 10 0 King ! If you want to maintain your steadiness, give, then 
roy Daksina. Look ! It is Truth that makes the Sun shine ; It is the 
Truth that has stationed this Earth in its position ; what to speak more, 
even the Svarga is established on Truth ; s 0 the greatest Dharma lies 
in Truth. If° the fruit of the thousand As vamedhas be held in one 
pan and Truth be held on the other pan of the balance, then Truth 
outweighs the thousand horse sacrifices or what need I to speak all 
about this! 0 King I If you fail to give my Dakfina before the Sunset, 
I will, no doubt, curse you. Saying this, Vis'vamitra went away. The 
King' also became very terrified. The wealthless King was pained by 
the words of the Muni ; but he was more troubled with the thought 
how he would pay him and keep to Truth. 

11-13. Suta said :— " 0 Rifis ! At this time, a Brahmin, skilled 
jn the Vedas, with many other Brahmins, started out of his house, at 
that very place. The quern, then seeing the Brahmin ascetic close by, 
addressed the King in words reasonable and in accordance with the Dharma, 
O Lord ! A Brahmin is considored the father of the other three Varnas 
(i. e. y Kfattriyas, Vais'yas, and Sudrasl aud a son can certainly take' 
the fathers things ; so it is my intention that you beg yo-« wealth 
froni this Brahmin. 

1J.18. The King said :-" 0 quo of thiu waist 1 To beg suits th« 
Brftbmanas ; it is prohibited to the Ksittriyas j I being a Ksattriya 
do not wish to take anything as gift." The Br&hmins are the Gurus of 
all the Varnas. So they are always to be respected. It is not ptopef to 
beg from a Brahmin ; especially the Ksittriyas never ask anything from 



Boo* VII. ] CHAPTER XXI. « 6 5 

the Brahmigs ; it is totally prohibited. Offering oblations, study, gift and 
the governing «f subjects and protecting those that take refuge is the 
Dharma of the Ksattriyas bat they would never, never, ask any other man 
" Give, give," and utter these words indicative of humility O Devi ! The 
words " I am giving you " are impressed within my heart ; so I will 
earn money from some other source and give that to the Muni. 

19-20. The Queen said :— " O King 1 Time keeps some men in one 
and the same state ; again it throws others into troubles ; Time it is that 
gives respect to one and again it is Time that gives disrespect to others, 
Time it is that mikes one a donor and it is the same Time that makes 
another a beggar. Se even the Riei Vis'vamitra, learned and endowed 
with the strength of T*psa, beooming angry has deprived you of your 
kingdom and happiness and has thus doneyjuite an irreligious act in the 
shape of tormenting others. You can now judge in this the wonder, 
ful workings of Time. 

21-22, The King said : — " I would rather out off my tongue iuto 
two pieces b/ a sharp sword than I would quit my Ksattriya pride ; aud 
I would never be able to utter the words " Give, give." 0 Fortunate 
One ! I am a Ksattriya ; so I never ask anything of anyone. I always 
eay that, by the strength of my arms, I will earn money and pay off my 
debt. 

23-27. The Queen -said :-" 0 King! India and the other Deva« 
have given me over duly to your hands. So I am your religious (legal) wife; 
especially I have gob education and I ought to be protec ted. Therefore 
O Luminois One ! If you do not like to beg then you can sell me and pay 
off your Dattina. The King Haris'chandr. became grieved very much to 
hear these words and lamented, saying « 0 What a painful thing is th.s 
What a painful thing is this! His wife again spoke:- O King! 
Will we, afterwards, be burnt by the Bre of curse from a Brahmin and thus 
lowered very much ? So keep my word now." You are selling me, not 
£ you are infatuated with desire for gambling nor you are 
££l of acknowledge by enjoyment, ,» -Idly things you a 

lag me owing ^J^^^tS^^S 
-«lUn g m. to pay off the debt to y «G«n, ^ ^ ^ ^ 

will be incurred by you. So sell me ami seep 

"re end. the TwentyFirst Chapter of the Jj**^ g 
description of the sorrow, of H.ri.'obandra in the Maha Purftnam, 
Mad Devi BMgawtam of 18,000 verws by Maharsi Veda Vy».a. 

84 ' 



& H t MAD DEVt BHAoAVATAM. 



CHAPTER XXII. 



1-6. Vy&sa said :-" 0 King ! When the Queen M&dhavt requited 
repeatedly the King, He said :-<« 0 Good Auspicious Onel When you 
have not met with any scruple to utter clearly these harsh and cruel words, 
I will do that act now which the most ruthless persons do not dare to do. 
Saying this, the King went with his wife, very distressed, to the city. 
Placing her on the publie road, the King cried out in a voice ohoked with 
feelings and eyes full of tears :-«0 Citizens! Hear you all." Do any 
one of you require any maidservant ? This lady is dearer to me than 
my life. If any of yon be able to offer price of her as I will declare, 
then let him give it out quickly. The Pundits then said : u Who are yon ? 
Why are you come here to sell your wife?" 

T. The King said :— " Are you asking' me of my introduction ? Hear 
then :— I am a heartless brute and not fit to be called a man ; or I am a 
R&kaasa . nay , I am more than that ; I am prepared to do this sinful 

act. 

8-11. Vyasa said:— "O King! Hearing this, Kaus'ika suddenly 
assumed the form of an old man and came out and spoke to Haris'chandra:— 
1 am master of boundless wealth ; so I am able to give you the money 
you want ; I am ready to purchase the maidservant by giving an 
equivalent' wealth. Better give me the maidservant. My wife is 
exceedingly delicate ; she is unable to do all the household work; so let 
me have the maid. But say quickly what value am I to pay ? When the 
Brahmin spoke this, Haris'chandra felt his heart, as it were, torn asunder ; 
go he could not for the moment speak anything. 

12-15. The Brahmana said :— Take an equivalent amount of money 
according to the age, beauty, qualificati< ns and capabilities of your wife 
and band her over to me. Hear ab out the prices of the male and female 
gervanta as written in the Dharma Sastras :— The price of a female servant 
clever, good, well-qualified and possessing thirty-two auspioious qualities is 
one Koti gold mohurs ; and tbe male servant similarly qualified fetches one 
Arbnda gold mohurs. Haris'chandra became very much pained to bear 
the Brahmin speaking thus; but he ooiild not say anything* Tlie 
Brahmi? then placed. in front of the King the money over a bark ■ and 
caught hold of tbe hair of the Queen and was ready to drag Her. 



Book VJI.J UHAPTJ5B XXII. M7 

16-21. The Queen said : — " 0 Arya t Let me see once the lotus-face 
of my ion ; leave me once. 0 Brahmin I Please see that it will be hard 
for me again to sea this boy. 0 Son I Behold ! Your mother is now a 
slave. So, 0 Prince, do not touch me. I am not fit now to be touched by you. 
The boy, then, seeing the mother suddenly snatched away, cried out "O 
Mother ! O Mother ! and followed her with tears in his eyes. That boy 
tumbled at every step still he caught hold of the mother's clothing by 
bis hand and began to accompany her. The Brahmin, seeing this behaviour 
of the boy, became impatient with anger and bagan to beat him. Still 
the boy wept, saying, Mother ! Mother ! and naver quitted the hold of his 
mother. The Queen said : — "O Lord ! Have nnrcy.on me and purchase this 
boy also. Though you are purchasing me, yet without this boy I will not 
be able to do your wo'rk. My fate is bad ; therefore this calamity has 
happened. Shew this favour to me, 

22-21. The Brahmin said : —Take this money and ^ivo me the boy 
too. For the Wise in the Dharma Sastrai fix such to be the prices of a 
female and a male. The other Pundits mike differences in the prices, e. j. , 
one hundred, one thousand, one l.ikh, ouo ciore aud so on, according to 
the different qualifications. But for the female, who is skilled in all actions 
modest, of good behaviour, and well qualified and, on whose body the 
thirty-two auspicious signs are seen, her price is one Koti gold mohurs 
and for a man qualified, one Arbuda gold mohurs. 

25-35. Suta said :— " 0 King ! The Brahmin then gave over the 
price of the boy as decided, in gold mohurs in front of the King over a 
bark and then tied both the mother and son. He, then, gladly and without 
any delay, carried them to his home. At the time of departure, the Queen 
circumambulated the King and, kneeling down, bowed down to 
bim and, in that state of humility, began to speak : —If ever I have done 
any charities, if ever I have poured oblations on the Fire, if ever I have 
satisfied the Brahmins, then, by that virtue, Hario'ohandra will again be 
my husband. Seeing his wife, dearer then hie life, fallen on his feet, the 
King became very distracted and lamented, crying Alas I Alas I The 
shadow of a tree never leaves the tree ; but you being verily modest and 
endowed with all qualifications, are now separated from me. Speaking 
thua reasonably with his wife, the King said to his son O Child t 
Where will you go, leaving me here?" Where shall I go now ? and who 
will stop my miseries ? The King, then, spoke to the Brahmin :-"0 
BrahmitttTh* pain that I experience in the separation from my son, 
I did not feel on the occasion of quitting my kingdom or on my being 
sxilsj in • forfait « • ' 



668 M MAD DEVl BHAGAVATAM. 



O Auspicious One ! The husband, good natured in this world, nourishes 
always his wife and keeps her always in comfort and happiness. Bat I. 
am such a bad husband of yoars, as I have left you and made yon 
float in the sea of sorrows, Horn in the Ikf&ku family, I inherited the 
kingdom and its pleasures ; but, Alas ! Your getting such a husband 
has now been reduced to slavery ! 0 Devi ! I am merged in this 
ocean of sorrows and troubles. Who will rescue me, by narrating this 
story of the Purinas ! 

36-40. 3ftta said :— « 0 King I The Brahmin, then, began to take 
away the queen and the boy, whipping them, in the face of the King. Seeing 
bis wife and sou being dragged away in that state, the King's pain 
knew no bounds and be frequently sighed and sighed and bitterly wept 
aloud. Alas ! My dear wife, whom the Moon, the Sun, Wind or any other 
body could not see ere this, has become now reduced to slavery to-day I 
Oh t How beautiful and gentle are the fingers of my child ? He has 
been sold off to-day, being born in the Solar Dynasty ? Alas ! Fie on 
my foolish understanding ! Oh my Dear ! Oh my child Rohitils'va! 
Your this wretched condition is due to my Anarya irrespectable bad 
maxims ! Oh ! Through the mockery of the Daiva, I have got this 
distress ! Pie on Me ! 

41*42 Vy&sa said :— The King was lamenting thus when the 
Brahmin disappeared with them, in the very tall trees and walls of 
palatial buildings. At this time the cruel fiendish Muni, endowed with 
great power of asceticism came there quickly, accompanied by his 
disoiples. 

43. Vis'vamitra said :— " 0 One of mighty arm ! If you think 
it your duty to respect Truth, then pay me the Daksina of R&jaeuya 
sacrifice that you promised before. 

44. Haris'chandra said :— " 0 Rajarsi I I bow down to Thee. 

0 Siuless One Now take the Daksina of the Rajasuya Saorifije that 

1 promised to pay you before. 

45. Vis'vamitra said:— "0 King I Whence have yod oollected 
these gold Mohurs that you are now paying me as my Daksina, How 
have you earned this ? Say. 

46. Haris'chandra laid:— "0 Dvija ! O Sinless One I What 
use is there in telling this to you. It will increase agony by hearing. 
0 One of good vowe ! 

47. Vis' vamitra said :— I won't accept money earned -no* rightly* 



Book VII.] CHAPTER XXIII. 669 

Give what you have acquired by rightful means. Say truly how you 
have acquired it. 

48. Haris'chandra spoke ;— " O Bri\hmin ! I have sold ray wife 
the Devi Mfidhavi for one Koti Gold Mohurs and my son for ten 
Kotis of gold Mohurs. So take this eleven Koti Gold Mohurs 
from me. 

49. SQta said : — Seeing the gold collected out of the sale of 
wife and son very small, and seeing the King overpowered with pain and 
•orrow, Kaus'ika angrily spoke : — 

50-52. OKing! The Daksinil of the Rajastiy a Sacrifice cannot be 
so small ; so collect quickly other money to completo it. 0 Vilesi of 
K|attriyas I If yon think this much to be proper for me, see first the 
enormous power of mine that I possess of my tapasyA, practised duly, 
of my pure Br&hmanyahood, of my violent power and of my chaste 
study and then you can pay my Daksinu. 

53. Haria'chandra said : — " 0 Bhagavan ! I have sold just now 
my wife ; &nd so wait for some time and I will collect more gold and 
will pay that to you. 

54. Vis'vamitra said: — "OKing The fourth part of the day is 
now remaining ; I will wait till then. After this you won't expect any 
other reply from me. 

Here ends the Twenty»second Chapter of the Seventh Book on the 
telling of Haris'chandra's wife in the Mahapuraiiam Sri Mad Devi 
Bh&gavatpm, of 18,000 verses, by Maharai Veda Vyasa. 



CHAPTER XXIII. 



1-5. Vytoa said : — " O King ! Speaking these harsh add cruel 
words to the King, the Muni took that money and went away. When 
Vis'vamitra went away, the King Haris'ohandra became very much 
perplexed with sorrows and sighed frequently. He then began to say 
with his face bent downwards. "Suffering from constant pain and troubles, 
I am now turned into a Preta ; if anybody finds me serviceable, he may 
purchase me with value in gold aa proper ; but he should do th.s quickly 
before the sun sets. Dharma, then, assuming the form of a heartless 



670 get MAD DEVt BffAOAVATAM. 



Chandala, came there quickly to test Haris'ehandra. The body of that 
low mean person was of a black colour, his air looking ferocious, his belly 
elongated, body emitting stench odours, teeth very long, and his faco, 
covered with beards. He had one bamboo in his hand ; in his 
neck, the bones of the dead were hanging and his chest was very 
distorted. 

6. The Chandftla said :— " I am in urgent need of a servant ; 1 will 
keep you as my slave ; say, then, quickly what is your price ? 

7. Vy&ea Said-:-" 0 King ! When the cruel, extremely ferocious 
and heartless Chlndftla said thus :— The King Haris'clnnlra was surprised 
to see his appearance and said :— " Who are you? 

8-12. The Chandala said :— " 0 King I I am the famous Chandala, 
Pravira ; you will have to remain always subject to me and to collect the 
clothes of the dead persons Hearing his word, the King said " I 
want to be purchased by a Brahmin or a Ksattriya. See ! The sages say, 
that the Dhartna of good people is excellent ; tho Dhirmi of th'e persons 
intermediate is middling ; and the Dhartna of the mean is depres-ing. 
You belong to the low and mean class. So my Dharma cannot be observed 
if I remain in your house. The ChandAla said : — " 0 King ! This is 
the Dharma of yours uo* mentioned by you ; then why did you mention 
that anybody can purchase you); without any previous consideration, 
you "spoke before me. He who speaks with preconsideration attains bit 
desired object ; but, 0 Sinless One ! You did not consider and you spake that 
ordinarily. However, if I take your words that you spoke first to be true, 
then you are no doubt, purchased by me. 

13. Haris'ehandra said:— The villain that speaks untruth, goes 
downright to a terrible hell ; so to become a Cbind&la is far better for 
me than to use an untrue word. 

14-15. Vyasa said :— " 0 King ! When the King was speaking 
thus, the ascetic Vis'vamitra arrived there out of anger and irapatienoa ; 
he rolled his eyes and said -.—This Chandala ia come to give you your 
desired money; why, then, are you not giving me the remnant of my 
DakfinS ! 

16. Haris'ehandra said :— " 0 Kaus'ika 1 Nothing is unknown to 
you. My this body is born for the Solar Line ; how then can I accept 
this slavery of a Chandala ! 

17-20. Vis'v&mitra said :— If you do not sell yourself to aChind»ia,be 
oertain that I will just now put you under my curse. Give me immedkHly 



Book VII.] 



CHAPTER XXIII. 



671 



my Dak?in4, be it whether from a Chandala or from a Brahmana. There is 
no other purchaser at present than this Chandala. But know this as 
certain that I won't go back until I get my money. 0 King ! If 
you do not give me money just now, then when half the (iha- 
tika of the day is remaining, I will burn you up by my fire of 
anger. 

21. Vyasa said: — "O King I Hearing these words of Vis'vamitra, the 
King became almost dead ; bewildered with fear, then he clasped the 
feet of the Kisi and said, " Be friendly, please. 

22-23. Haris'chandra said : " 0 Viprarji ! I am now very humi- 
liated and have become very afflicted and distressed. Especially I am 
your Bhakta, I am your servant ; so be graciously pleased and free me 
from this painful companion of a Chandala. O Muni I In lieu of ray 
remnant Daksina, I will be your obedient slave ; I will do your work aud 
follow your commands. 

24. Vis'vamitra said : — " O King ! Yon are then my slave, you 
will obey always my commands. 

25-26. Vyasa said :— " O King I When Vis'vamitra said so, the 
King, out of joy, thought that he regained his life and said to Kaus'ika. 
Always I will obey your words ; now order me what work I will 
have to do. 

27-28. Vis'vamitra, then addressed the Chandala and said : — " 0 
Chandala ! Come to me and give me the price for this slave. I am 
now handing this slave over to you ; give me the price and take him. I 
want money ; I have no need for a servant. 

29. Vyasa said : — *' 0 King ! When Vis'vamitia spoke thus, the 
Chandala, overflowed with joy, came immediately to the Risi Vis'vamitra 
and said : — 

30. 0 Dvija ! The relief that you have given me by selling this 
servant, for thitlwill give you the ten Yoyanas wide land of Prayflga 
Mandalam, covered over with jewels. 

31-38. Vyasa said:— "O King! The Chandala then gave one 
thousand gems, one thousaud jewels, one thaimnd pearls and one 
thousand gold Mohurs and Vis'vamitra took them. No signs of distrac- 
tion nor unpleasantness were visible ou the face of tho King Haiis'cbandr ft 
Rather he laid hold of his patience and thought within himself. 
" Yil'v&Kuk™ is uovv uiy master j 1 will do any work that ho puts 



672 Sflt MAD DEVt BHAGAVATAM. 



me in. At this time, the incorporeal voice, the voice of the fourth 
dimensional space, sounded from the Heavens : — " 0 Fortunate One 1 
You are freed from the Daksina, the debt before that you promised to giva 
me. " A shower of flowers fell on the head of the Kinu; from the Heavens. 
At this time the powerful Indra and the other hosts of the Devas praised 
the King, saying :— " Sadbu ! Sidhu I Well done, Well-done. The 
heart of the King was then filled with intense joy and the King then 
said to Kaus'ika. 

37-38. O Intelligent One ! You are a greater banefactor to me than 
my father, mother and friend as you have freed me in a moment from 
my debts. So, O mighty armed one ! Your words are beneficial to me. 
Now order what am I to do. 

39. When the King said so, Vis'vauiitra then said : — Go and observe 
from to-day the words of the Chandala. Let good befall on youl" 
Thus saying, the Maharsi Vis'viltnitra took the money giveu by the 
Chandala aud went away to his own place. 

Here ouds the Tweuty-third Chaptor of the Seventh Book on the 
King Haris'chandra's acknowledging of the slavery of the Chandala in the 
Mahapuranam Sri Mad Devi Bhagavatain, of 18,000 verses, by Maharsi 
Veda Vyasa. 



CHAP'lER XXIV. 



1. fSauuaka said : — " OSuta! Now describe as quickly as you call 
in detail what the King llaiis'chaudra did afterwards in the house of 
the Chandala. 

2-14. Suta said:— When Vis'vauiitra went away, the mind of the 
Chandala was fulled with joy. He already gave to Vis'vftmitra that 
amount of jewels; so he tied now the King and, telling him " Do you 
now stand on the path of falsehood ? began to beat him with sticks. 
The King was already very much tired of the bereavements from his 
dear ones ; now being beaten by the Chandala, his senses were Ipst. 
In this state the Chandala took him to bis house and fastened him with 
a chain. Then the Chandala's troubles were over and he fell asleep. The 
King lived in the Chandala's house in that state fettered by a chain ; 
but he did not take any food there. Incessantly he wept for his wife 
and son and others. " Alas ! That thin lady, seeing the sad h» of 



Book VII.] 



CHAPTER XXIV. 



673 



her son is U) v rj;n) ubjring mo with a morose face. She is now perhaps 
thinking, with a griovod heart, that whenever the King will got the 
money, he will pay off tha promised monoy to tho Brahmin and then 
will free us from this yoke of slavery. Alas ! When will that clay come 
when will he see me and this crying child and speak with us. " When 
the son will cry, saying " I will go to my father ; father I " When 
will he come and speak with the child ? That fawn-eyed gentle 
woman does not kuow that I am now placed under a Chaiidala. Alas ! 
I am deprived of my kingdom, friends ; and I havo sold away my wife 
and son ; now I am bound in the chain of slavery of a Chandala. Alas ! 
So many miseries have fallen on me all one after another. Thus thinking 
incessantly about his dear consort and sou, the King passed his days 
in the house of that Chandala. Four days passed ; and on the fifth day 
the Chandala came there and rebuked the King with very harsh words 
and freed him from his fastenings and said. "Go to the burial ground 
and collect the clothings of the dead bodies." There is a wide Sraasan 
(burial ground) on the southern part of Kas'i ; go and protect that and 
whatever is due to you, justly take that ; do not leave it. Take this 
Jarjara club and go there quickly. Say to all that you are the messenger 
of Viravahu and this staff is his, 

15-33. Sdta said :— " 0 ltiais ! Thus Haris'chandra became a 
Chandala's servant and was engaged in collecting the cloths of the dead 
persons. Thus ordered by the Chiindftla, whoso duty was to collect the 
rags of the dead bodies, tho King went to the burial ground. To the 
south of the city Kas'i, was situated the dreadful Sinasaua, soattered over 
with the garlands of the dead, b»d o.lours wore emitting on all sides and it 
was covered all over with smoke. Hundreds of jackals wore yelling there 
and the ground was being reverberated by their yells. Vultures, 
jackals and dogs were at many places dragging the dead bodies. At 
other places were scattered heaps of bonus ; the whole ground was covered 
with the putrid smell of the dead. At somo places it seemed that from 
within the funeral pyre, the half-burnt dead bodies wcro laughing 
wildly with their teeth wide open from their mouths. Thus the dead bodies 
looked terrible when being placed under fire. Lots of dead bodies were 
brought there and there was a great tumultuous uproar made by the 
cries of their friends and relatives. Oh ! My son ! My friend ! My 
relative I My brother ! My child ! My dear wife ! Oh ! My cousin 
Oh 1 My grandfather! Oh! Sly father! My grandson! My aequa.n- 
fcance ! Where hast thou gone leaving me here ! Come once and let me 
have a sight of thee I With such dreadful sounds as thco, the burial 
ground was being echoed. Flesh, marrow, fat all were being burnt m the 
: 85 



674 



&lit MAD DtiVt BHAgAVATAM. 



fire and a peculiar sound Son, Son was being produced there and cheating 
votdness in the minds of the people. The fire was burning with a crack- 
ling noise. Thus the Smis'aua looked very terrible as if the universe 
was being destroyed at the end of a Kalpa. The King Haris'chandra 
airived there; and, with extreme pain, he began to give vent to bis sorrows. 
" My ministers, servants ! Where are you all now ? Where is king- 
dom that I got by a succession of inheritance ! 0 my Son ! 0 my dear 
wife ! Where are yoa staying now, at what a long distance, leaving me 
here out of the Brahmin's anger. Without Dharma man can never get 
auspicious fruits. So men should carefully earn Dharma. The King, 
whose body was covered with dust and dirt, thought thus repeatedly ; and 
at last, remembering the Chandala's words, went out in quest of the 
dead. Out of this eventful cares and anxietes, his body became lean like 
a stick ; still he ran, to and fro, and calculated thus :— " This dead body 
will fetch for its price one hundred gold mohurs ; out of this, this 
belongs to the King ; this to me, and this to the Cbandala. So he 
thought constantly and his state became awful. His face, arm, belly and 
feet and the other parts of body were all covered over with ashes and dust ; 
the King wore a raggod cloth where hundred places were sewn over ; bis 
toes were all besmeared with all sorts ol flesh, marrow, fat and other things. 
He began to satisfy his hunger, out of the food that was prepared for 
all sorts of dead bodies; and, taking their garlands, he encircled his head with 
them v Day and night ho did not sleep and always he sighed and sighed, 
crying, Alas ! Alas ! Thus one year passed away, as if it bad been 
three hundred years. 

Here ends the Twonty. fourth Chapter of the Seventh Book on the stay 
of Haris'chandra in the burning ground in the Maba Puranam, Sri Mad 
Devi Bhagavatam, of 18,000 versef, by Mabaisj Veda Vyflsa. 



CHAPTER XXV. 



1-12. Sfita said :— Here, on the otler hand, one day the boy 
Robitas'va went out with other bo}s to play at some place close to 
KAs'i. He first played with the his comrades ; be then began to root out 
and collect, as far as he could, (be Darbha (Kus'a) grass, with its ends 
and which had not deep roots. On being questioned why he wag taking 
the Dbarba grass, Kohita told bis comrades that bis master was a Brah- 
min and that he was collecting them for his , satisfaction, Saying thie* 



Book VII.] CHAPTER XXV. 675 

he began to collect carefully by bis hands the sacrificial fuel (Samidha) 
and other fuel for the burning purposes. He collected the Pal&sa wood 
for Homa purpose and making it into a bundle with other articles 
already collected, took it oa his hoai, bit at every step he seemed 
to be fatigued. Peeling thirsty be went to a pool of water close by 
and keeping his load on the ground went down to drink water. Drin'ring 
water he rested a while and then as he had keept his load on the anthill, 
he began to take it back on bis head, a very poisonous deadly sespent c<ime 
out suddenly out of that anthill at the ordor of Vis'vamitra. The snake im. 
mediatoly bit the boy who instantly fell down and died. His comrades seeing 
Rohitas'va dead went to the house of the Br&hrain. With much anxiety 
the boys went soon out of fear, to his mother and said :— " O lirabmin'a 
maidservant ! Your son went out with us to play outside ; but suddenly 
a poisonous snake bit him and he is dead. Rohita's mother, hearing these 
cruel wordi like thunderlightning at once fell down on the ground like a 
plantain tree, cut off from its toots. The Brahmin, then, came and 
sprinkled water on her face. When she regained her consciousness, the 
Brahmin then angrily spoke :— 

13-10. O wicked One! It is very inauspicious to cry at the evening 
time ; especially the disfavour of the Goddess Ltkfint (*. e.), the poverty 
comes to the householder, you know this ; why are you then weeping ? 
Have you not a bit of shame in your heart ? She made no reply at this, 
Rather very rauoh immersed in grief for her son, she wept in a pitiful 
voice. Her body was covered with dust, hairs were dishevelled and 
her face covered all over with tears from eyes. She constantly wept out 
of sorrow. The Brahmin, then, became very angry and spoke to the 
queen :-" 0 Villain ! O Wicked ! Fie on you. I have bought you 
for money ; yet you are hindering my luck. If you had this thought that 
vou would not work under me, why did you take for nothing my money? 
Thus repeatedly scolded by the Brahmin, she pitifully cried and spoke to 
the Brahmin in a voice choked with feelings 0 Lord . My son ha. 
fallen into the jaws of death, being smitten by a serpent." O One of good 
vowsY I will never be able to see him. So kindly perm.t me to go a d 
lee my no" Saying thus, that My began again to weep ,n , pitiful 
voice. The Brfthmin became very angry and spoke thus 

20-26 O Cheat 1 Your conduct is extremely blameab e ; you do not 

V n« commits a sin The man who taking his pay,from h.s master 
know how .ne commits a sin. & anJ . g 



676 



SrI mad dev! bhAgavatam. 



and liar and to one addiotod to sinful acts is to sow seed on an usar land 
and to soe it fruitless. Now if you have any fear for .the afterlife, come and 
do the household affair?. Hearing this, she f aid to the Brahmin, 
trembling :— " 0 Lord ! Be graciously pleased and shew your mercy 
on a maidservent. Only for a moment I will go to see the dead son of 
mine ; so givo mo order to go there for a moment. That lady. was 
deeply absorbed with sorrows for her son ; then she put her head on the feet 
of the Brahmin and with a pitiful voice cried. The angry Brahmin 
with eyes reddened then began to speak. 

27-41. What purpose of mine will bo served by your son ? Do'nt you 
know about my anger ? Ilavo you forgotten about my whipping ? So 
be ready and do my household work without any delay. Hearing his 
words, the queen held her patieneo and began to do the household work. 
She spent half the night time, when she finished clnmpooing his feet, 
When this was over, the HrAlnnin spoke to her,: — "You can go now 
to your son ; but see, finish his binning ceremonies and come back 
quickly." See that my morning works do not suffer. Thus getting the 
permission, the Queen went at that dead of night to look for her son, alone 
and weeping. Gradually she went out of the precincts of the city of 
Kasi and there she saw her son like a poor man's son lying on the 
ground over leaves and pieces of woods. Seeing her son dead, the 
humble Queen was very troubled with so rrow like an antelope, straying 
from its herd and as a cow missing her calf. The Queen Madhavl thca 
began to lament, in a very pitiful tone, thus :— " 0 my Son ! Come once 
before me ; say why you arc angry. g Oh ! My child ! You used to come 
frequently to me, uttering Ma ! Mil ! Then why are you not coming 
now ? Saying thus, she tumbling went and fell over his son. She, 
regaining her consciousness, embraced her son and placing her face on the 
face of the child began to weep pitifully. "Oh ! My son ! Oh ! My child I 
Oh my KumAra ! Oh ! My Beautiful ! and began to beat her head and 
her breast with her hands. O King ! Whore are you now ? You used 
to look upon your son dearer then even yo ur life. Your that son is now 
lying dead on the ground. Come and behold him once, It seems that 
the son has got back his life. Thus thinking she looked upon his face : 
but when it looked dead, she fell immediately unconscious. Getting 
back soon her consciousness, she held his face by her hands and said : — 
" 0 Child ! Rise up from your sleep ; awake ; now is the dreadful night 
time ; hundreds of jackals are yelling into our ears. Even Pretas, 
Bhutas, Pis'achas. and D&kinis are roaming in packs and making terrible 
sounds Hum, Hum. Your comrades returned to their homes just at «uti» 
■set ; Why are you alone-remaining here ? 



Book VII.] CHAPTER XXV. 677 

42.56. Suta said :-« The thin-bodied quesn, thus saying, begon 
to lament » Oh my Child ! Oh ! My son, Oh ! Rohita 8 'va, O Kumara, 
why are you not replying to my words ! Oh my Chijd ! I am your 
mother; do you not recognise me ; look at me once. 0 Child ! Iam 
deprived of my kingdom and exiled from my country ; my husband 
has sold even his body and I am myself reduced to slavery. What 
man is there that can live in this state ! I am living simply by seeing 
your lotus-face. The astrologer who cast your horoscope at your 
birth, calculated future events in your life ; but where ? none of them is 
fructified. They said :~That this child will be a hero, warrior, long-lived, 
very charitable man, and always ready to do the worship of the Devas.Dvijas* 
and the Gurus. What more than this that the child will be one para- 
mount sovereign and with his sous and grandsons will enjoy his kingdom. 
This boy wiil be the master of his senses and will fulfil the desires of his 
father and mother. Oh my Son ! Now all those predictions have 
turned out false. O Child ! You have on your palms so many auspi- 
cious, signs, discus, fUho3, umbrella, Sri Vatsa, Svastika, flags, Kalas'a 
(earthen jar), Chamara and other signs ; besides these, various other 
auspicious omens exist on your hands. Are all these become in vain 
to-day ! O Son ! You are the Lord of this whole dominion ; but where 
are your that Kingdom now, those ministers, that royal throne, that 
umbrella, that axe, that vast amount of riches, that Ayodhya city, those 
palatial buildings, those elephants, horses, and chariots ? Where have 
gone your subjects ! O Child ! Where have you gone now, quitting 
all these and even me ! O beloved Husband ! See the condition of 
your son who in his early childhood itsed to move on all fours (the hands 
and feet) »nd get up on your broad chest, anointed with Kunkum, and 
spoil it with dust ; O King ! Come once and witness the condition of 
your child who used to press, out of ignorance due to his young age, the 
Tilak on your forehead, prepared of Mriganjlbni, (musk). AJas f Flies 
are now sitting on the lotus face to-day which I used to kiss over, covered 
with dirt j the insects are now stinging that. Oh ! This I have got 
to witness now ! O King ! Come and see once your child is now 
sleeping on the ground like a poor man's dead son. O Fate ! What 
bad act did I commit in my past life, that I have got to suffer so much 
in this life and I do not get an end of them ! 0 Child ! O Son ! Oh, 
my Kumara t Oh ! My Beautiful ! Shall I not be able to see you 
onoe any more elsewhere ? The Queen Madhavi thus lamented very 
• muoh when the warders of the city, hearing her lamentations awoke and 
name to her without any delay, greatly astonished. They asked her 
thus:— 



678 



Sr! MAD DEVt bhaoavatam. 



57-77. Who are you? Whoja son is this? Where is your hus- 
band ? Why are you weeping hare in this dead of night, wi thout any 
fear ? Though thus questioned, the thin Queen did not reply anything. 
Being again asked, she remained silent ; and in the next moment she 
was pained with extremi agony and began again to cry. Tears flowed 
incessantly from her two eyes out of her sorrow. The guards then began 
to suspect her and were greatly afraid. So much that hairs stood on 
their ends out of terror. They at onc9 raised their arm* and began 
to talk with each other. When this laly is not giving any sort of 
reply, she is then eertiinly not a womin ; most probably she will be a 
Rdksasi, knowing magic and destroying young children. So she should 
be killed with great attention. Jf she be not a IUksaii, then why 
she should stay in this de,id of night outside the city ? No doubt, 
this ftuks isi has brought some oue's child to etit here. Thus saying, 
they, without any delay, tied her hairs closely and some caught hold 
of her hanl and some caught hold of her neck, saying O Rakaasi ! 
where will you go now ? The armed men, then dragged her perforce 
to the house of the Chandlla an 1 hauled her over to him. All the people 
said : — " 0 Chief of the Chandalas ! We have c.iught to-day outside 
the city this child-eating Raksisi ; so jon better take her quickly on 
the slaughter ground and slaughter her. The Chandala looked at her 
body and said. " This Raksisi is widely celebrated in this world." 
I know- her from befoie ; but nobody is able to see her. This MiyavinJ 
has devoured many sons of many persons. You all will acquire great 
merit when she will be slaughtered and your good name will be known 
to all and will last long. You bettewnow go back to your own homes. 
The man who kills women, children, cows and Brahmins, who burns 
another's house with fire, who destroys the wayfares of others, who 
steals his Guru's wife, who quarrels with saintly persons, and who 
drinks wine, if killed, will certainly yield merits to the man who kills 
him. If such a one be a female or a Brahmin, no sin will accrue if he 
he or she be slaughtered. 

So it is my paramount duty to kill her. Saying this, the Chandala 
tied her closely and drawing her by her hairs, began to beat her with a 
rope. Then he told to Haris'ohandra in terse language :— " 0 Slave ! 
Kill her; this woman is by her very nature wicked; so do not judge 
anything in this matter of killing her." Hearing these harsh words, like 
the falling of a thunderbolt, the King shuddered. When he came baok 
to his nature, be fearing lest a woman be killed, said* to the Chandala :— 
" I am not at all able to oarry this order out ; so kindly' mike over this* 
task to some other servant of yours. He will kill her. I will certainly 
oany oui any other order that you would task me to do." Thus hearing 



Book VII,] CHAPTER XXV. 6 79 

the King, the Chandaia said :— Discard your fear and take the sword; this 
MayavinJ kills always the children ; so to kill her is meritorious ; 
in no way whatsoever ought she to be saved.'' The King became very 
sorry and said :— Women should always be protected with care, never to 
be killed 5 the more so as the religious Munis huve assigned greater 
sin in the killing of women. The man wbo kills eontciously or uncon- 
sciously females, certainly becomes boiled in the Maha Raurava hell. 

78-79. The Chandaia said :— " Don't you say this ; take this sharp 
s word, lustrous like a lightning ; where killing one engenders happiness 
to many, abundance of merits are acquiied in doing that. This wicked 
fellow has eaten many children of this place ; so kill her as early as 
possible and bring peace and happiness to the Kfts'i people. 

80. The King said : -"O Chief of the CbSndalas ! 1 have taken the 
difficult vow from my childhood, not to kill any woman. Therefore I 
cannot exert myeeli in this matter of killing the woman ss you order. 

81-82. The Chandaia said :— " 0 Wicked Fellow ! No work it 
superior which is not the master's work. Why then are you cancelling 
to-day to carry out my order, when you are taking pay from me. 
The servant that spoils bis master's work, taking his money, is not freed 
from the hell even if he remains lor ten thousand years there. 

83-86. The King said 0 Lord of the ChfindAlas ! Put me to 
somo other task that is very difficult. I will do that easily. Or if you 
have an enemy, specify and I will kiH him no doubt within an instant. 
I will give you the whole earth by killing him. Even if Indra comes 
against you with the other Devas, or Danavas, or Uragas, or Kinnaras, or 
Siddhas, or Gandharbas, I will slay him with my sharpened arrows, 
but I will never be able to kill a woman. The Chandaia, then, began 
to tremble with anger at these words and said to the King. 

87-80, You are a servant and what you have spoken is not fit for 
a servant. Working as a slave of aCharidala, you are speaking the 
words of the god*. Therefore, 0 slave ! hear now what I say ; no mdd of 
exchanging any further words. 0 Shameless One ! If you fear sin a 
bit why then did you accept the slavery in a Chandala's house. Take 
this sword and cut off her head. Thus speaking the Chandaia gave him 
the axe, 

Here ends the Twenty-fifth Chapter of the Seventh Book on the 
quarrels between 'Haris'ehandra and Vis'vamitra in J^.Mtffc^- Rk^nv 
S'i'i Mud Devi Jihftgavatam, of 18,000 verses, ^^i^ J e ^)^> 




880 



Silt MAD DEVt BHAGAVATAM 



CHAPTER XXVI. 



1-3. Sutasaid: — The King Haris'cbandra with his face bent low 
thus said to the Queen: — "0 Young One! I am a great sinner, 
otherwise why shall I be ready to do this heinous act ! However now 
sit before me." If my hand bo capable to kill you, then it will cut off 
your head. Thus saying, the King took the axe and moved forward to cut 
her. As the King did not recognise her as His Queen, so the Queen 
did not recognise him as Her husband, the King. So the Queen, being 
very much strained with sorrow, begin to utter with a view to court 
her death. 

4-16. 0 Chandala ! It you like, I say something; hear my son is 
dead and is lying close to the outer skirts of the city. Wait till I bring 
my child before you and do his burning ceremonies. Nest you can tut 
mo off by your axe. Tho King said :-— " Very well ; let that be," 
and gave her permission to go to hei dead son. Then the Queen, 
emaciated and pale, her body being covered all over with dust arrived at 
the burning ground and taking her dead son, bitten by a serpent, on her lap 
cried out loudly " 0 Son 1 0 my Child ! 0 my young Son! and referring 
to "her husband said :—" 0 King ! See, today, the sad condition of 
your son, lying on the ground, as his bed. My son went to play with 
other boys and, bitten by a cruel poisonous serpent, left his life." 
Hearing the pitiful cry of that helpless woman, the King Haris'chandra 
went to the dead and took off the cover of his face. Due to the long 
exile and the difficulties thereof, the Queen was changed altogether in 
her outer form, so the King could not recognise ber weeping as bis wife. 
On the other hand the King, too, ha d not the curled hair on his head 
as before ; it has turned into matted hair and his skin especially baa 
become like the bark of a dried tree ; so the Queen could not make oat 
the King also, The King then noticed all the King-making auspicious 
signs on the several limbs of that dea d boy, poisoned all over and lying 
on the ground and began to think thus:— The face of the child is very 
beautiful like the Full Moon, nowhere theie is any soar nor anything 
like this; the nose is high ; the two cheeks are clean like a mirror and 
spacions ; the hairs are blue, curling, similar, long and waving, the two 
eyes are widely expanded like a full blewn lotus, the two lips are red like 
Bmiba fruits ; the chest is wide and spacious, the eyes are stretched up to 
the ears ; the arms are extending up to the knees; the, shoulders art 



Book VII.] 



CHAPTER XXVI. 



68.1 



olovated ; the legs are elongated, yet god-like like a lotus Btem ; the 
appearance is grave, the fingers are fine, yet strong enough to hold the 
world ; the navel ii deep and the ' region of the shoulders elevated. 
Certainly this boy was born in a royal family. Alas! What a pain is 
this ! The cruel Djath has reduced him to this state ! 

17-21. Suta said :— Thus looking carefully that boy in the lap of his 
mother from his head to foot, the King Haris'chandra got back to his 
ancient recollections. He recognised tho boy to be his and wept aloud 
repeating the words Oh ! Oh! The tears flowed from his eyes and he 

8a jj. "This is uiy boy that has been reduced to this stato!" Oh! The cruel 

Fate ! Though the boy is dead, yet the King remained bewildered for a mo- 
ment. The queen then spoke out of terrible pain :— " 0 Child ! What sin 
is that which has caused this diro calamity, I cannot imagine!" 

22-27. O my Husband ! 0 King ! I am extremely worried of pains 
and troubles ; leaving me thus, how is it and where you are passing away 
y ur time in a calm, quiet state ! O Fortune ! It is You that has brought 
about the loss of tho Rajarsi Haris'chandra 's dominion, the separa- 
tion from his friends and what more, you have caused his wife and son to 
be sold ! Has he done so much mischief to you ! Hearing her cries, the 
K'm»'s patienco gave way and he came to recognise the Devi and the son 
and exclaimed " She is my wife and the dead boy is ray son, Oh ! What a 
series of troubles, one coming after another. Being overpowered with- 
extreme trouble and pain, the King fell unconscious on the ground ; the 
Queen, too, looking at the King's state, fell motionless, and, void of senses, 
no sooner she recognised him as tho King Haris'chandra. Some time after, 
the King anc 1 Queen both got back at the same time their consciousness 
and, with great sorrow and agony, began to lament. 

28-49. The King said :— "0 Child! Why my heart docs not rend to thou- 
sand pieces, seeing to day your gentle face pale and lifeless, that was once 
beautiful with curls of hairs ! O Rohita ! When will you come to me 
saying in a sweet voioo " Father ! Father !" When shall I address you 
affectionately » Oh my child ! Oh my child 1" embracing you within 
my breast I Whose tawny oolouredduston his knees will spoil my clothes, 
lap and my body I 0 Delightful Son ! I have sold you as if an ordf- 
nary thing, though I am your father. As yot my pleasure of haviDg a 
son is not satisfied. Owing to the mockery of the mean Fate, my un- 
bounded kingdom, friends, and abundance of riches all have vanished 
away ! Finally I had one son and that too is now in the jaws of death! 
Oh ! With what an amount of terrible pain I am being burnt up to-day 
whsa I am aeejug the lotus-faes of my son, smitten by a serpent and 



682 SrI MAD DEVt BHAgAVATAM. 



lying dead on the ground ! Thus speaking in a voice ohoked with 
feelings and with tears in his eyes, as soon ae he was going to take his 
boy in his lap, he fell senseless on the ground. Seeing the King lying 
on the ground, fSaivyfl, thug thought : — " Such is His voice as makes me 
certain that He is the King Haris'chandra, the best of men and the 
delighter of the learned men's hearts." His teeth aro liko those of tho 
famous Haris'chandra just like to Mukul and bis nose is elevated and 
soft like the Tila flower. " But if he be Haris'chandra, how is it that he 
has come to this burning ground !" Thus thinking, while she looked 
a l the King, leaving for the moment the sorrow for his son, joy, pain 
and surprise attacked her heart simultaneously ; and she, in that state, 
fell down unconscious on the ground. Then gradually regaining con- 
sciousness, she spoke in a pitiful voice : — " 0 Fortune ! You have caused 
to the King who was once like an Immortal, the loss of his kingdom, 
friends, and even the sale of his wife and son, And now you have 
transformed him into a Chandala ! You are merciless, religionless, void 
of any justice as to what is j ist and what is unjust. You are shameless, 
So fie on you ! O King ! Where are gone to day that royal umbrella, 
that throne, that Chamara, and that pair of fans on your both sides ! Oh I 
What is this transformation caused by the Vidhata (the Ordainer of 
Fate) ! When the high-sonled King used to travel, all the kings used 
to remove as His servants the dust of the roads by their clothings ! 
Oh ! Is He the same King of Kings, Haris'chandra who is roaming in 
this unholy burning ground, burdened too much by his load of sufferings I 
Oh ! Innumerable human skulls are lying here ; tho small earthen 
pots (brought for the purification of the bodies of the dead) are lying 
scattered close to each ; the garlands of flowers for the dead, being 
intertwined with the hairs of the dead, aro presenting a grim spectacle ! 
The ashes, charcoals, half-burnt dead bodies, bones, and marrows all 
arranged one over another make the place more hideous. The marrows 
of the dead bodies have corao out and aro dried up by the sun. At 
places, vulture?, and S^kunid are> crying hideously and the crows and 
other bir.lp, eager to eat flash, are rouniii' to and fro. All the quarters of 
the sky arc looking blue with the smoke, arisin g out of the burning of 
the dead. The liaksasis are constantly roaming hither and thither, gladly 
feasting on the human flesh. Is the King passing bis days thus in 
this plwj ? Alas! Oh I What a painful thing is this ! The daughter 
of the Kiug, Sai'vya, was overpowered with an awful sorrow ; and clasping 
the neck of the King, began to lament again, in a pitiful voice. 0 King • 
You havo spoken that you are a Chandala. Is this a dream ? 0f 
a Reality ? O King ! If it be true that you are a slave of the Chftndftl«» 
then say to mo ; my mind is being deluded v«ry muoh ! (i. «•» l'0»an<r 



Book VII.] 



CHAPTER XXVI. 



fl83 



indulge this idea), 0 Knower of Dharma ! You have shewn your great 
znal towards Dharma ; and, for that reason, you are displaoed from your 
royal throne ! Now if Bueh help comes out of worshipping the Brahmins 
and the Devts, then Dharma cannot stand and, along with it, the truth, 
simplicity and harmlessness cannot exist. 

50 55. Suta said .-—Hearing these worcU from the thin f3ivyil, tho 
King took a heavy sigh and then dosoribnd to her in dotail with tears 
flowing on his neck, how he got tho Chandala state. Tho fearful Quoen 
became very much pained to hear all this and heaving a deep sigh, 
desoribed, as it was, how her son died. On hearing this, the King fainted 
nd fell unconscious on the ground. Then regaining gradually his 
onsciousness, he began to kiss, with his tongue, tbo face of his dead son, 
Livya then said in a choked voice :— " Now sever off my heal and obey 
our master's word," " 0 King ! You will be saved then as having kept 
rour truth ; and your master's order would be carried out," Hearing 
his, the King fainted and foil down senseless. Getting up conscious in 
i moment, he began to weep bitterly. 

58. The King said : — " O Beloved ! How have you uttered such 
iruol words ? How can I execute th it which is hard even to utter ! 

57-58. Saivya said : — " O Lord ! I have worshipped the Devt 
Qanri and other Devas and the Brahmins ; so, with their mercy, I 
will get you as my husband in my future birth. Hearing thi>, the 
King again fell down instantly on the ground ; getting up imme- 
diately, he was overpowered with sorrov an! began to kiss the face 
of the dead son. 

59-71. The Kin<» said :—" 0 Dear ! I wo'ut be able to suffer any 
longer for a long time. But, O thin-bodied One ! See, I am so very 
unfortunate that I have no command even over my heart. " If I enter 
into the fire without the permission of the Cbandala, then I will have 
to become again the slave of a ChandMa in my future birth. Think it over, 
After that I will have to go to the hell and be tormented there. But this 
too I find beneficial to me. Rather I will go to the hell M»h& Raurava 
and there suffer for a long time the torments of the hell, yet I do not like 
t« live a little longer when my boy, the oontinuer of my family, has 
left his life oat of the queer fancies of the Great Time and I be merged 
in the sorrows for my son." My body is now at the command of the 
p Slndal». How can I in this state quit my life without his permission. 
I leave my body, I will be indebted to him and I will have to suffer 
hell. Let this i so; still I will leave off my body, the receptacle 
d these pain, and troubles. Nowhere, iu tho Trilokt, ,s any P a,n hke 



684 Silt MAD DEVl BHAGAVATAM. 

that felt in the demise of a son, not iti crossing the Vaitarani nor in the 
Asipatravanam ! So I will now throw myself on the burning fire along 
with the dead body of my son. So, 0 Thin-bodied One ! You should 
now excuse mo, i. c, do not prevent me.) 0 Sweet-?miling One ! I now 
permit you to go back to the house of the Br&hmin. If ever I have 
giveu in charity riches, offered oblation to the fire, and given satisfaction 
to my superiors then, in the other world, I will get you and my son. 
But thore is no such chance now in this world. O Swoot-smiling One I 
If ever I had given you offenco while conversing or making jokes 
with you, now ut the time of ray parting, excuse them all. 0 Auspicious 
One ! Never despise tho Brahmin out of your pride as a Qu<:cn. Lnok on 
your master as a Deva and try all your best to satisfy him. 

72-73. The Queen said :— " 0 RAjarsi ! I will also throw myself on 
the burning fire. O Dava ! I will not b3 able to carry on this burden, 
so I will accompany You. It is better for me to accompany yon; so 
there will not be otherwise. 0 Giver of Honour ! I will eujoy with 
You heaven or suffer with You in tho hell. Hearing this, the King said :— 
«' 0 Chaste One I Do as you please." 

Here ends the Twenty-sixth Chapter of tho Seventh Book on the 
narration of the srorows of Haris'ohandra in tho MahApurArum S'rl Mad 
Devi Bhagavatam, of 18,000 versos, by Maharsi Veda Vyusa. 

CHAPTER XXVII. 



Suta said : -Tho King Ilaris'chaudra thon prepared tho funeral pile, 
and placed his son on it. Next ho and his wife with folded palms 
merged themselves in the meditation of the Parames'vari, the Lady cf 
of the Universe. That Hundred-eyed is roigning within these five 
Kosas (or sheaths) Annamaya, etc. She resides in the saoral plexus 
of the nature of Brahman, of the Purusa oomposed of Anna and Rasa 
And She is the Ocean of Mercy. Wearing the red. robe, She ie ever 
ready with various weapons in Her hands for the preservation of the 
Universe. When the King was engaged thus in meditating on Her, Indra 
and all the Devas with Dharma in their front oarae to the King 
Haris'ohandra with no delay. They all coming up said to the King :■- 
" O King ! Hear. I am the Grand Sire and hero are preaont Dhvma 
Himself, the Bhagavan Visnu, the Sadhyao, Vis'vedevag, Maruts, the 
Lokapalas, the Charanas, the Nagas, the Gandharbas, Siddhas, Rttdrw, 



BOOK. VH.J UMAfl-JStt AAV11. ggt[ 

tho twin As'vins, and all the otlior Devas and Vis'vamitra himself. 
Vis'v&mitra, who going over the three worlds wishes to make' friendship 
according to the law ordained by Dharma, is now himself desirous to 
gra-it you your desifed objects. 

8. Dharma said .— " O King ! Do not risk such an hazardous 
undertaking. I am Dharma ; I am satisfied with your patience and 
forbearance, control of your souses, and the other S&ttvic qualities and 
have therefore come to you. 

9-10. Indra said : — "O Haris'chandra ! I have also come to you. 
So your good fortune knows no bounds, to-day. You with your wife and 
son have conquered the Eternal World. O King I What is hardly attain- 
able by any human being, you have conquered that, by dint of your 
own merits. So (ret up to the Heavens (vibrations of the Fourth-dimen- 
sional Space) with your wife and son. 

11-16, Sata said : — Indra then sprinkled over the dead son on the 
funeral piles, the nectar, destroying tho fatal effect produced by unnatural 
death. At thit time big showers of flowers wore thrown on him and 
Dundubhis were sounded. In the meanwhilo, the prince got up from tho 
funeral pile. He got back his former beautiful body and he looked 
peaceful, healthy, and greatly satisfied. Haris'chandra embraced his son 
instantly in his bosom ; the King and Queen also both regained their 
former beautiful appearance at that time and were decked with clothes 
and garlands. Their hearts were then deeply filled with great joy at 
their getting back their desired object and their health. Indra then 
said to the King : — " 0 Highly Fortunate One ! Now ascend to the 
Heavens .vith your son and wife, by dint of your meritorious deeds and get 
the holy happy ends of your endeavours. 

17. Haris'chandra said :— " 0 King of the Devas I The Chandala is 
my master ; so until I get freedom from his bondage, I cannot go to 
the Heavens without his permission. 

18. Dharma said:— I am myself that Chandala and had assumed 
that form and shewed you the city of the Chandaias. Knowing that you 
will suffer. 

19. What more than this, that I myself am that very Chind 11a, 
I am that very Brahmin and I am that very poisonous serpent who had 
smitten your boy. [tfb«.-This is all the one and the same the Fourth 
Dimensional Space.] Indra said :- Haris'chandra I Now get up, by virtue 
of your own meritorious deeds to that.plaoe which is highly covetted by 
all the human beings that exist on earth. 



686 SRl MAD DEVt BHA.GAVATAM. 



20-24. Hiris'ohandra siid :— " 0 King of the Devas ! I biw down 
to you. Kindly con-iider what I say now." All the inhabitants of the 
city Kos'ala are in mourning, due to their being separated from me. How 
then, can I go to the Heavens leaving my sorrow-stricken subjeots here, 
To abandon the Bhaktas, the devotee?, is to incur the great sin duo to the 
murder of a Brahmin, the killing of a woman, the drinking of liquors 
and the killing of a cow. 0 In Ira ! It i- highly inadvisable to abandon 
a Bhakta who is always in service. How oan one be happy wl.en one 
abandons such devotees. So 1 will not go to the Heavens without them. 
You better go back to the Heavens. 0 Lord of the Devas ! If my subjects 
oan go with me, I am ready to go with them to tho He.ivens or to the Hell. 

25. Indra said : — " 0 King ! Some of them are more sinful, some 
are more meritorious ; diiTorent grades of people exist thero. So, 0 King I 
How cm you desire all to go simultaneously to the Heavens. 

26-29. Haris'chandra said :— " O Indra 1 It is through the power 
of the citizens that the Kings enjoy their kingdoms, perform great 
many sacrifices, and do many engineering works (in excivating tanks, 
etc.) There is no doubt in this. So I, too, have done religious acts 
and sacrifices through my citizen's holp. They gave mo all the articles 
necessary for kings. So how oan I now quit them so th>it I may get the 
Heavens. 0 Lord of the Devas ! If my subject* hive no such Punyntns 
as to enablo tham to go up to the Heivjns, then let the Punyams done by 
me in giving away charities, in the performance of sacrifices, and other 
meritorious works be divided amongst them equally. If I myself enjoy 
{Jvarga for a very long time ; but, if by your favour, I can enjoy with them 
even one day's residence in Svarga for my merits, that is also superior 
to me. 

30-33. Suta said :— " Let that be ; " saying thus Indra, the Lord 
of the three world*, Vis'v;1mitr;i, and Dharon who were very pleased went 
immediately to Ayodhya from K/W'i by their yogio power. In an instant 
they reached Ayodhya, filled with the Brabmanai, Ksattriyaa, Vais'ya?, 
and Sudras ; and Indra exclaimed to them all : " Let all tho citizens 
come before Haris'chandra, without any delay. To-day they all will go 
to the Heavens by virtue of the Punyams of Haris'chandra. Thus saying, 
tbey took all the men to Haris'chandra. Then that religious King told 
his subjects, " let you all now asoend with me to tho Heavens." 

34-40. Suta said :— Hearing these words of Indra and their King, they 
»ll became very glad. Then those who were engaged in their worldly 
desires, tbey handed over the oharge of their worldly concern*) to their own 



Book Vll.j CHAPTER XXVIII. 6 g 7 

sons, gtadly became ready to go up to the Heavena. The high-minded King 
Haris'chandra then installed his eon RohitaVva on the royal throne 
and permitted him to go to the beautiful city Ayodhya, filled with jolly 
and heatthy inhabitants. Next addressing his son and friends, he took 
leave of them. Thus, by virtue of his own good deeds, the King Haris'- 
chandra attained great celebrity . He then got up and took his seat in the 
aerial car that has no equal and that goes at will. It was beautifully 
adorned, very rare even to the Devas and deoked with bells emitting 
jingling Kinkini sounds. The high-souled Sukrach&rya, versed in the 
Sastras and the Guru of the Daityas, seeing Haris'chandra in the Viraana> 
spoke thus : — 

41. Oh I What is the glorious result of forbearance (Titiksa)I 
What is the great fruit of charity ! Oh ! Due to whose influence, the 
King Haris'chandra to-diy has attained the same region with Mahendra t 

42 43. Sftta said : — " Thus I havo described to you all the doings 
of Haris'chandra. Any man, oppressed with sorrows and troubles, no 
doubt, attains constant happiness, if he hears it. What more than this, 
those who want Svarga get Svarga, those who want son get sons, those 
who want wife get wife, and those who want kingdoms get their kingdoms 
by hearing this incident. 

Here end" the twenty-seventh' Chapter of the Seventh Book on 
the going of Haris'chandra to the Heavens — in the Mahapuranam S*ri 
Mad Deri Bhagavatam, of 13,00 J verses, by Maharsi Veda Vyasa, 



CHAPTER XXVIII. 



1-3. Janamejaya said :— " O Risi ! Wonderful is tho story of the 
religious Raj irfi Haris'chandra that you have doscri bed, tho groat Bhakta 
of Satakfi Devi! Why is that auspicious Siva, the wife of Siva, called 
Satakst ? Explain to m<», the cause of it, O Muni 1 And thus make 
my birth full of use and success. Who is there amongst the clear- 
I minded that gets fully satisfied, when he hears the good deeds of the Devi ? 
Ewh sentence, describing the good deeds of the Devi, gives the undecaying 
fruits of As'vamedha Sacrifice. 

' 4-45. Vyftsa said :— " 0 King. Hear ; I am describing the story 
of S'atftksi Davt. You are the great devotee of the Devi ; so I havo 
uotDiog that I oiQQtt a*y to you. Io olden times, there was a great 



688 SrI MAD DEVt BHAGAVATAM. ; 

D&nava namod Durgama : he was very cruel. He, the the son of Ruru, 
was born in the family of Hiranyftksa. [Once he thought within himself 
thus:— "The Munis offer oblations by Mantras as ordained in the Vedas, 
And the Devas, eating the clarified butter (ghee) of these oblations, get 
nurtured and strengthened ] The Vedas is the strength of the Devas ; 
if the Vedas be destroyed, the Davai also would be destroyed. Thus it is 
advisable to destroy the Vedas. (There is no other easy way.) Thus thinking, 
he went to the Himalayas to perform tapasya. He began to meditate 
Brahma in the space of his heart, and, taking air only, passed away his time. 
[Mark here that all the Devas reside in space, a magnitude of the Fourth 
Dimension.] He practised hard tapaysa for one thousa nd years and the 
Devas and the Asuras and all the Lokas were agitated by the power of 
his Tejas (fiery lustre). Then the Bhagavan, the four-faced Brahma, became 
pleased with him and mounting on his carrier, the Swan came up thero 
to grant him the boon. Brahma told clearly the Demon, sitting in Samadhi 
with his eyes closed, " Let all be well with you ; now ask what you 
desire ?" Satisfied with your tapasya, I have come to grant you the boon. 
Hearing thus, the Demon got up from his Samadhi and worshipping 
Him duly, said :— " O Lord of the Devas ! Give mo all theVedas. 0 
Mahes'vara ! Let all the Vodic Mantrams, that aro found in the threo 
worlds, with the Brahmanas and the Devas, come to mo and give me 
euch strength as would enable me to conquer the Devas. Hearing this, 
the God Brahma, the author of the four VeJas, replied " Let it be as you 
wish." and went away. From that time, the Brahmanas forgot all 
about the Vcdas. So bathing, Sandhya, daily Homas, Sr&ddha, sacrifice, 
and Japam and other rites and performances, all became extinct. 
Then a cry of universal distress arose on the surface of this wide earth ; 
the Brahmins began to say to each other :— " How has this happened ! 
How has this come to pass I " Now what are we to do? Where the Vedas 
have disappeared. Thus when great calamities befell on the earth, the 
Devas became gradually weaker and weaker, not getting their share of 
the sacrificial Havis. At this time, that Demon invested the city of 
Amar&vati. And the Devas, not being able to fight with the Asura, 
of a thunder-lile body fled to various directions. They took refuge in the 
cives of the mountain Suraeru and the inaccessible passes of the mountain 
and began to meditate on the Highest Force, the Great Goddess. 0 
King! When oblations of clarified butter are offered to the Fire, 
those get transferred to the Sun (Suryaloka) and get transformed as rains. 
So when the Homa ceremonies disappeared, there was the scarcity of rain. 
The earth became quite dry and not a drop of water was found anywhere. 
The wells, tanks, pools, rivers all were dried up. And this sate of H 09 
rains " lasted one hundred years. Counties* people, hundreds and thou- 



Book Vll.J CtiABDER XXVIIt 689 

sands of cows, buffaloes and other beasts went to the jaws of death. 
The dead bodies of persons remained in heaps in every house ; persons 
would not be found to perform their burning ceremonies. When -.uch 
calamities were seen, the calm and quiet body of the Brahmans, in their 
earnestness to worship the Supreme Qoddess, went to the Himalayas. 
They with their whole heart and without taking any food began to 
worship the Devi daily with their Saoiadhi, meditation and worship. 
O Mahes'ani ! Shew mercy on ua. O Mother ! It's not praiseworthy 
to Thee to manifest Thy such anger on us, the low persons and guilty of all 
sins. So, 0 Deves'i ! Forgive us. If Thou art angry on us for our 
faults, even then we may be excused, for Thou art the Internal Ruler 
within us all and we do whatever Thou impellest us to do. (The other 
Devas become pleased and give fruits when they are worshipped by 
Japam, and other Homa ceremonies ; but that is not even possible due 
to the disappearance of the Vedic Mantrams from amongst us. But You 
are kind as mothers are towards their children whenever they remember.) 
So without Thee, there is no other rescue for these people. O 
Mahes'vari ! Whatever Thou wiliest, Thou canst do that ; so what 
art Thou seeing again and agaiu ? O Mahes'ari 1 How can we live 
without Water, what is called the Life. Now rescue us" from this great 
difficulty. O Mother of the Worlds ! 0 Mahesvari ! Be pleased. Oh 
the Ruler of the endless crores of Brahmandas ! Obeisance to Thee 1 
We bow down to Thee, the Unchangeable, of the nature of Intelligence. 
We again and again make obeisance to Thee, the Lady of the Universe 
and realisable by the Vedanta words (not this, not this). All the 
sayings of the Vedanta declare Thee, by negating (not this, not this) other 
transient objects as the Cause of all this Universe. We with all our hearts 
bow down to the Devi. When the body of the Brahmanas thus praised 
and chanted the hymns of Mahes'vari, She created innumerable eyes 
within Her body and became visible. Her colour was dark-blue (colour 
of the fourth dimension, space) like heaps of collyr.um (eye-pamt) . 
eyes like the blue lotuses and expanded ; -breasts hard, regularly elevated 
round and so fleshy that they touched each other j four handed ; with 
Her right hand, holding arrows ; on the under hand holding lotus ; on 
the upper'-left-hand holding a great bow and on the lower hand carr , g 
vegetable , fruits, flower and roots with abundance o ju.ee destroy ng 
hunger, thirst and fev,r. She was the Essence of all Beau* ove* 
luminous like the thousand Suns, and the ocean of mercy. That U P h okhr 
of the Universe, showed Her form and began to shed water* rom Her e e. 
For nine nights continuously, the heavy rains poured do wn on 
flowing from Her eyes. Seeing the m. S ery of all the people, 

87 



690 ABt MAD DEVf BHAGA VATAAf 

pity, She showered incessantly tears from Her eyes ; and all the people 
and medicines were satisfied. What more than this, out of those tears, 
the rivers began to flow. The Devas that remained hidden in the 
mountain caves, now came out. Then t he Brahmins, united with the 
Devas, began to praise and sing hymns to the Devi. Thou art known 
by the Vodauta Mahavakyas. We bow down to Thee. Thou ordainest 
everything to all the worlds by Thy Mflya ; so again and again we bow 
down to Thee. Our Obeisance to Thee ! Who art a Kalpa tree to the 
Bhaktas yielding all their desires ! Thou assumest the body for the 
Bhaktas ! Thou art always satisfied ; without any equal ; the Lord of the 
Universe ! We bow down to Tbee. As Thou, O Devi ! hast innumer- 
able eyes only for our welfare aud peace, therefore Thou wilt be called 
henceforth by the name 1 " $ataksi." 0 Mothor ! We are very much 
hungry ; so we have no power to chant hymns to Thee ; therefore, 0 
Mahes'ari ? Show mercy on us and deliver to us our Vedas. 

46-68. Vyasa said : — 0 King ! Hearing these words of the Davas 
and the Brahmins, the Auspicious One gave them the vegetables, delicious 
fruits and roots to them that were on Her Hand, for t their eating. 
After She was prayed, She gave to meu sufficient quantity of various 
articles of juicy food and to the beasts, grass, etc., until new crops came 
out. 0 King, from that day She became famous by the name of 
Sakambhari (because She nourished all by vegetables, etc.^ Great tumult 
arose and the Demon Durgama hoard all from the emissarios and started 
out to fight with his weapons and army. He took one thousand Aksau- 
hini armies with him (ono Aksauhini army equals large army consisting 
of 21,870 chariots, us many elephants, 65,610 horses, and 109,350 foot) 
and, shooting arrows, he came quickly before the Dev! aod invested Her 
and the Deva army and the Brahmins. At this, a great tumultuous 
uproar aros9 and the Devas and »the Brahmins united exclaimed : — "O 
Devi ! Save us ; save us." The Auspicious Devt, then, for the safety 
of the Devas and the Dvijas created round them a luminous circle and 
She Herself remained outside. The terrible fight, then, ensued between 
the Devt and the Danavas. The Sun was covered with their incessant 
hurling of arrows ; and the shooters could not shoot accurately on account 
of the darkness that then prevailed. Then by the collision of the arrows 
of both the parties, the arrows caught fire and the battlefield ag»in 
became filled with light. The quarters on all sides resounded with harsh 
bow sounds and nothing could be heard. At this moment, came, out of 
the body of the Devt, the principal Saktis (forces inoarnate) KalikS, 
Tarini, §odas'i, Tripura, Bhairabt, KatnaR, Bagala, Mfttangt, Tripura 
Sundari, Kamaksi, Tulajit Devi, Jambhiui, Mohini, Chchinnaun?t»> 



Book VII.] CHAPTER XXVIII. m 

and ten thousand armed Guhya Kalis and others. Thirty-two § a kt : s 
sixty-four Saktis, and then innumerable Saktis, all armed, oame out of 
the Devi successively. When the Saktis destroyed one hundred Aksauhini 
forces, Mridangas, conch-shells, Lutes and other musical instruments were 
sounded in the battle-Held. At this time, the enemy of the Devas, 
Durgama, came in front and first fought with the Saktis. The fight 
grew to such a terrible extent that, within ten days, all the Aksauhini 
troops were destroyed. So much so as the blood of the dead soldiers began 
to flow in torrents like rivers. When the fatal ebventh day arrived 
the Danava, wearing red clothes on his waist, red garlands on his neck 
and annointing his body all over with red sandal paste, celebrated a very 
grand festivity and mounted on his chariot and went out to fight. With 
the strenuous effort, he defeated all the Saktis aud placed his chariot 
before the Devi. Then a terrible fight ensued for two Praharas (six 
hours). The hearts of all shivered with horror. At this time, the Devi 
shot fifteen very awful arrows at the Danava. Ilis four horses (Vahanas) 
were pierced by Her four arrows ; the chariot n or was piercod by one 
arrow ; his two eyes were pierced by two arrows : his arms by two 
arrows, his llag by one arrow and his heart was pierced by five arrows. 
He then left his boly before the Devi, vomitting blood. The vital spirit, 
the luminous counterpart, omitting from his body, merged in the space- 
like body of the Devi. The three worlds, then, assumed a peaceful 
appearance when that greatly powerful Danava was killed. Then Hari, 
Hara, Brahma and the other Devas began to praise and chant 
hymns to the World Mother with great devotion and in voices, choked 
with feelings. 

69-73. The Devas said :— " 0 Auspicious One ! Thou art tbo only 
Cause of this Illusion of this world, presenting an unreal appearance 
(while Brahma is the Only Reality). So Thou art tho Lady of all the 
beings (otherwise why it would be that Thou hast nourished all the 
beings with vegetables, etc). So, Obeisance to Thee, the Sakatnbhari ! 
Hundred-eyed ! O Auspicious One I Thou art sung in all the Upanisadas ! 
The Destroyer of the Durgama Asura ! We bow down to Thee, the 
Lord of M&ya, the Dweller in the five sheath* Anna, Rasa, etc. We 
meditate upon Thee, the Lady of the universe, as demonstrated by Pranava 
Aum, whom the chief Munis meditate with their Nirvikalpa hearts 
(hearts free from any Vikalpa, doubts or ignorance). Thou art the Mother 
of the endless orores of universe I Thou assumest the Divine Bodies 
at times for our welfare ! Thou art the Mother of Brahma, V.smi and 
others ; we bow down to Thee with all our heart. 



692 SrI MAD DEVI BHAGAVATAM. 



Thoo arti the Mother of all ; so, out of raeroy, Thou hast shed toarg front 
tbe hundred eyes, to remove the miseries of tho tow humble persons. Tbott 
art the Ruler of all ! 

74-80. Vyasa said :— " 0 King ! Thus when Brahma, Visnu, Hara 
and the other Devas praised and chanted various hymns to tbe Devi 
and worshipped Her with various excellent article?, She became in. 
stantly pleased. Then the Devi, graciously pleased, handed over the 
Vedas to the Brahmanas. At last, She, the Cuckoo-voiced, made a special 
address to them. ". These Vedas are the excellent parts of My body. So 
preserve these with your greatest care. The more so, when you nil have 
seen with your own eyes what a great calamity befell on you when 
these Vedas went away out of your hands! You should all worship and 
serve Me (the Controller of the Space) always ; there is no other thing 
higher than this that I can advise you for your welfare. Read always 
these My excellent [glorious deeds. I will be pleased thereby and will 
destroy all your bad calamities and misfortunes. My name is Durga, 
because I have killed this demon Durgama ; so he, who will take My name 
Durgft and iSataksi, he will be able to unveil my Maya and walk freely. 
No use in telling more than this, that I tell you now, 0 Devas, the 
Essence of all essences : — " Both the Suras and the Asuras would always 
serve Me and Me, alone." 

81-33. Vyasa said .— " 0 King ! Thus giving pleasures to the 
Devas by these words, the Devi of the nature of Existence, Intelligence 
and Bliss disappeard before them. 0 King I This Grand Mystery I have 
described to you in detail ; but this is the source of good to all : so keep 
it secret with every care. The person that hears daily with great devotion 
this Chapter, gets all that he wants and at last gets the worship in tbe 
Devi Loka. 

Here ends the Twenty-eighth Chapter of the Seventh Book on the 
glory of the S'atoksi Devi in the Mahflpuranam Sri Mad Deri 
Bhagavatam, of 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER XXIX. 



1-10. Vyasa said :— « 0 King I Thus I have described the glory 
of the Devi. Now I will narrate, as far as I can, the excellent lives of 
the kings of the the Solar and the Lunar dynasties respectively. They 



Book VII] 



CHAPTER XXIX. 



693 



all attained their excellent glories, simply because they were favoured 
by tho Grace of the Highest dskti ; they were all the great devotees of 
the Supreme Deity. All their prowess, bravery, prosperity arid all their 
glory* know that those all were derivel from the mere parts of the 
Para dukti. O King ! Those Kings and others as well were able to out 
off the Tree of this World by the Axe of their Knowledge) simply because 
they were the devotees of the P.arl Saktl. So with all the e»re possible, the 
Lady of the Universe is to be worshipped and served. Men should avoid 
worshipping any other gods, as people avoid the husk to get the grain 
inside. O King ! By churning thi ocean of the Velas, I have got the jewel 
as the lotus-feet of the Para Sakti ; and I think that I have discharged all 
my duties and think myself satisfied and successful. Brahral, ViSuu 
Rudr», and Is' vara are the four feet and Soda &va is the phnk over- 
head ; thus these five fjrm the seat on which the Devi is seital. 
There is no other deity superior to Her. To shew this (to the ordinary 
ignorant people) the Maha Devi h\<i tiken this seat composed of the five 
Brahma, Visnu, Rulra, Is'vara and S.vlil Siva. Superior to these five, 
what is stated in the Vedas as Vytktam and in which all this Universe 
is sewn, as it were, crosswise and lengthwise, lying in and through, that 
is BhuVanes'vari, the Goddess of the Universe, 

[Note.-— Brahma, Visnu, Rudra, Is'vara and'Sada Siva are the Rj^ents 
or the presiding Deities of earth, wafer, fire, air and Akas'aJ. No man can 
be free unbss he ua:il the Goddess. Wheu men will be able to encirole 
the Akits'a, of the fourth dimension, as if it were an antelope skin, 
then they will be able to root out the miseries of the world, without 
knowing the nature of the Devi (». e.. impossible). Thus the SvetiVva- 
taropanisada says :— " Those that were engaged in meditation, Dhyana 
Yoga, they saw the Devt covered by the Gunas Sattva, Rajas and 
Tamasandthe forces incarnate respectively of the several Devas." 
So to make the human birth a suooess, first avoid all companies, be it 
out of shame, or fear, or devotion, or out of love; then bring the mind 
and keep it steady in your heart and then be devoted to Her and consider 
Her as the Supreme. This is the Vedanta Dindima (the declaration of 
the Vedanta). Whoever takes the name of the Devi, either in sleeping, 
going or resting or in any other oondition, he is certainly freed from the 
bondage of the world, no doubt. O King ! So worship the Mahesvari 
with all the care that you oan. Go on step by step ; first worsh.p Her 
Virftt Rupa (cosmic form) ; then Sukema Rupa (subtle form) and 
then her Antaryamt Rupa (inner form, ruling within). Thus when 
your heart is puriBed, worship the Para Saktl, of the nature of Brahma, 
beyond this Maya, this Prapanoba UlWsa, of the nature of E^tenoe, 



694 SRt MAD DEVt BH&QAVAUM. 

Intelligence and Bliss. When the Cbitta (heart) melts in Para $akti, 
then comes the real Aradhaos (the real worship). So dilute your heart 
in Her. 0 King ! Thus I have described to you the sanotifying deeds 
of the extremely devoted kings of the Para S*akti, who were noble 
minded and religious. One who will hear this will acquire fame, dharma, 
intelligence, good end, and merits that have no equal. Now what else do 
you like to hear ? 

20-22. Janamejaya said :— " 0 Bhagavan ! In olden times, the 
World-mother Para S^kti handed over Gauri to Harn, Laksmi to Hari, 
and Sarasvati to Brahtnu, born of the lotus from the navel of Hari. 
Now I hear that Gauri is the daughter of Himalaya as well of Daksa ; 
and Maha Laksmi is the daughter of the Ksirode ocean (ocean of milk). 
They were all originated from the Prime Devi ; how, then, Gauri and 
Laksaai came to be tha diujhbers of others ? 0 great M ini ! This is nest 
to impossible ; so my doubt arises. 0 Bhagavan ! You are quite 
competent to cut off all my doubts ; so by your axe of knowledge, cut off 
my present doubt, 

23-44. Veda Vyasa said :— 0 King ! Hear. I am telling you this 
wonderful secret. You are greatly devoted to the Devi ; so nothing 
there can be that I cannot disclose to you. Since the time the Great 
Mother gave over to Hara, Hari and Brahma, Gauri, Laksmi and 
and Sarasvati, respectively, theso three Devas, Hara, etc. were performing 
their tasks, preserving, otc. 0 King ! Once on a time, certain Dana- 
vas, named Halahalas were born. In time, they bcoame very powerful and 
in a short time conquered the three worlds. What more than this, that 
they being elated with the boon granted to them by Brahma, took 
their forces and invested the Mouut Kailas'a and the Vaikuntha regions! 

Seeing this, Maha Deva and ViSnu both made preparations for war. 
A terrible fight ensued between both the parties. For sixty thousand years 
the battle lasted incessantly but the result was stalemate. Gradually there 
was a geeat cry of consternation in the two parties. When diva and 
Visnu with great effort destroyed the Dftnavas. O King ! diva and 
Visnu then returned to their own houses and began to brag of their powers 
before their own Saktis Gauri and Laksmi ; whereas the Demons were 
killed on account of the 3akits of Gauri and Laksmi. Seeing them 
boast, Gauri and Laksmi laughed not sincerely whereon the two gods 
were very much angry. They under the magio spell of the Prime Maya 
insulted them and even used offensive languages. Gauri and Laksmi 
quitted them and disappeared. A great uproar then arose in the worlds- 



Bdok Vlt.) CHAPTER XXX. m 

Both Han and Hara became luetreless due to their insulting the two 
S'aktia. They become powerless and unconscious and turned out mad. 
Seeing thw Brahma became very anxious. Hari and Hara are the 
two chief Deities; how then these two have become unable to perform 
the actions of the world ! What is the cause ? Why this calamity 
has sprung up out of season ? Will there be a Pralaya (a general dis- 
solution) of the world out of some offence, when no actions are 
being done! I know' nothing about this. So how can I find a 
remedy ! Being thus very distressed, he began to meditate with his 
syes closed in the fourth dimensional space in the heart. O King ! The 
Lotus born Brahma then found out by his meditation that this 
calamity was brought about by the great wrath of the Para Sakti. He 
then tried to find out the remedy until Hari and Hara did not regain their 
former natural position Brihrni began by his own S'akti to carry on the 
functions of them both, viz., that of preservation and destruction for 
some time. The religious-minded Prajapati quickly called his son Manu 
and Sanaka, etc., the Risjs, for bringing peace on the two great Gods I 
When they came to him, the groat ascetic four-faced Brahma told 
them :— " I am now busy with many more works ; so I am unable to 
carry on my tapasya ? " By the wrath of the -Highest Force, Hari and 
Hira have become somewhat distracted ; so for the satisfaction of the 
Para S'akti I am performing the three functions, i. e., those of Creation, 
Preservation and Destruction. So you both practise this hard tapasya 
with the greatest devotion and bring about Her satisfaction. 0 my 
sons ! Do such as Hari and Hara gain their former states and then 
be united with their own Saktis respectively. Your fame will increase 
thereby, no doubt. Bather that family where the two S'aktis will take 
their birth, will purify the whole world and that man himself will be 
crowned with success. 

45. Vyasa said:— " O King! -The pure-hearted Daksa and 
other mind-born sons of Brahma, hearing the words of the Graudsire, 
expressed their desire to worship the Pari S^kli and went to the forest. 

Here ends the Twenty- ninth Chapter of the Seventh Book on the 
birth of the Bhagavati in the house of Diks\ in the Mihlpurinm §r! 
Mad Devi Bhagivatam, of 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER XXX. 



1 12. Vyasa said:— "O King I They went to the forest and teed 
their seats on tho slope of the Himalayan mountain and engaged them- 



696 6tlt MAD DEVt BhAgAVATAM. 



selves in repeating silently the seed Mantra of Maba Maya and thus 
practised their austerities. O King ! One hundred thousand year* 
passed in the meditation of the Para Sakti. The Devi pleased became 
visible to them. Her form was three-eyed, and of the form of Existence, 
Intelligence and Bliss (Sachhidanandu) ; She was filled with mercy. 
In Her one hand there was the noose, in another hand, goad ; in another 
hand there was the sign bidding her devotees discard all fear, and in the 
other hand She was ready to offer boons. The good-natured Munis, seeing 
this Form of the World Mother began to praise Her. " 0 Devi I 
Thou art existing separately in every gross body ; we bow down to Thee. 
Thou art existing wholly (oosmically) in all the gross bodies ; we bow 
down to Thee. O Parames'vari ! Thou art existing separately in 
every subtle body ; we bow down to Thee ; Thou art existing universally 
in all the subtle bodies ; we bow down to Thee, Thou art existing 
separately in all the causual bodies wherein all the Linga Dehas (subtle 
bodies) are interwoven ; we bow down to Thee. Thou art existing 
universally in all the causal bodies ; we bow down to Thee. Thou art 
of the nature of the unchangeable Brahma, the receptacle of all the Jivas 
and thus residest in all the bo lies ; so we bow down to Thee. Thou art 
of the nature of Atman, the Goal of all the beings ; we bow again and 
again to Thee. Thus tho pure-natured D&ksa and the other Munis praised 
Her with voice, choked with feelings of intense devotion and b>wed down 
to Her feet. Then the Devi, pleased, spoke to them in a cuckoo voice. 
"O Highly Fortunate Ones ! I am ever ready to grant boons; so ask what 
you desire." 0 King ! Hearing thus, they asked that Hari and Hara 
both regain their former natural states and be united respectively with 
their S'aktis, Laksmi and Gauri. Duksa again asked :— " 0 Devi ! 
Let your birth be in my family. 0 Mother ! 1 will, no doubt, consider 
myself as having then realised the fulfilment of my life. So, 0 
Parames'ari ! Speak by Thy own mouth how Thy worship, Japam, 
meditation will be conducted as well the various fit plaoes where they 
would be performed. 

13-16. The Devi said :- '"The insult shewn towards m y S'nktis has 
led to this oalamitious state of Hari and Hara. So they should not repeat 
such crime." Now, by My favour, they will regain their health and, of 
the two S'aktis, one will be born in your family and the other will take 
Her birth in the Ksiroda SAgara, the ocean of milk. Hari "and Hara 
trill get back their Saktls, when I will send them the chief Mantra. The 
chief Mantra of Mine is the said Mantra of Maya ; this is always sweet to 
Me;, so worship this Mantra and make Japam of this. The Form that you 
-are seeing before you, this is My Bhuvanes'vari form (that of the Goddess 



Book VU.] / CHAPTER XXX 697 

of the Uoi verse), or worship My Virat (cosmic) form ; or Sachchidanan.U 
form. The whole world Is my plaoe of worship ; so you cau meditate 
on Me and worship Me always and in all places. 

17-2-3. Vyftsa said :— -"When the Bhuvanes'vari Devi living in the 
Maiii Dvipa thus giving Her reply/wont away, Daltsa, and other Munis 
all went to Brahma and informed him with great earnestness of every- 
thing that happened. O King ! Thus Hari and Hara both became 
devoid of their haughtiness and got back their previous natures by the 
Grace of the Supreme Deity and were thus enabled to perform their 
functions as before. Then, on a certain tune, the Devi Bhagavati, the t 
Fiery Nature of the Para S'akti, took Her birth in the house of the 
Prajapati Daksa. O King ! Everywhere in the Trilokas, great festivities 
were held. All the Devas becime glad and showered flowers. The 
Dundubhis of the Devas were sounded by the hands and maJe very grave 
sounds. The pure-minded saints were gladdened ; the Sun's rays 
looked purer and cleaner ; the rivers were elated with joy and began to 
flow in their channels. When the World-auspicious Devi, the Destroyer of 
the birth and death of the Jivas. took Her birth, everything looked 
propitious. The wise Munis named Her " Sati" as She was of the nature 
of Para Brahma and Truth Herself. The Prajapati Daksa handed over 
the Devi, who was bafore the S'akti of Mahadeva, to that Deva of the 
Devas, Mahadeva. Due to the misfortune of Daksa, the daughter of 
Daksa burnt Herself in a blazing fire. 

24-25. Janamejaya said : — " O Munis ! You have made me now hear 
a very inauspicious word. How can such a great thing of the nature of 
the Highest Intelligence come to be burnt up in a fire ! The mere reool- 
lecting of Whose Name dispels the terrible danger of the burning up by 
the fire of SamsSra, how can She be burnt up- by Gre, I am extremely 
eager to hear ; kindly describe that to me in detail. 

26-37. Vyasa said :— " O King ! Hear. I am describing to you the 
ancient history of the burning of Sati. Once on a time, the famous 
Ri?i Durvasa went to the bank of the river Jambu and saw the Devi 
there. There he remained with his senses controlled and began to repeat 
silently the root Muntra of Maya. Then the Goddess of the Immortals, 
the Bhagavati was pleased and gave the Muni a beautiful garland »s 
Her Prasad* that was on Her neck, that emitted the sweet fragrance oi 
Makaranda (juice of Bowers ; Jasamine). Whereon the bees were about 
to chuter. The Maharsi took it quickly and placed it on his head. He 
then hurriedly went to see the Mother to the place where Sat. s lather, 

88 



698 



Silt MAD DBVt BHAgAVATAM. 



the Prajapati Daksa was staying and bowed down to the feet of the Sati. 
The Prajapati then asked him :— " 0 Lord ! Whose extraordinary garland 
is this? How havo you got this enchmting garland, rare to the mortals 
on this earth ! The eloquent Maharsi Durvasa then spoke to him with 
tears of love flowing from his eyes : — " 0 Prajapati ! I have got this 
beautiful garland that has no equal, as the Prasada ■ favour) of the Devi. 
The Prajapati asked that garland then from him. He, too, thinking that 
there was nothing in the three worlds that cannot be given to the devotee 
of the Sakti, gave that garland to the Prajapati. He took that on his head ; 
then placed it on the nice bed that was prepared in the bed-room of the 
couple. Being excited by the sweet fragrant smell of that garland iu the 
night, the Prajapati engaged in asexual intercourse ! 0 King ! Due to that 
animal action, the bitter enmity arose in his mind towards S'ankara and 
His Sati. Ho theu began to abuse S'iva. O King ! For that offence, 
the S'ati resolved.to quit her body that was born of Daks*, to preserve 
the prestige of the Samltan Darma of devotion to Her Husband and 
burnt Her body by the fire arising out of Yoga. 

28. Janamejaya said:— "0 Muni! What did Maha Deva do, 
thus pained by tho bereavement from His consort dearer than His life, 
when the Sati's body was thus consumed, 

39-50. Vyilsa said : — '* O King ! I am unable to describe what 
happened afterwards. 0 King ! Out of the flro of anger of Siva, 
the Pralaya soomed to threaten the three worlds. Virabhadra came into 
existence with hosts of Bhadra Kalis, ready to destroy tho three worlds, 
Brahma and the other Devas to >k refuge to Sankara. Though Mahadeva 
lost everything on Sati's departure, He, the Ocean of Mercy, destroyed 
the sacrifice of Daksa, cut off his lioad and instead placed the head of a 
goat, brought liim back to lifo and thu3 made tho Gods free from all 
fears. He, the Dova of tho Devas, then becamo very much distressed 
and going to the place of sacrifice, began to weep in great sorrow. He 
saw that tho body of the Iutel'igent Sati was being burnt in the fire of 
the Chita. He cried alou 1 : Oh my SitilOh Mv Sati ! And taking 
Her body on His neok, b)ipu to roam in different countries, like a mad 
man. Seeing that, Brahma and the other Devas bocame very anxious 
and Bhagavan Visnu cut off the body to pieces by His arrows. 
Wherever the parts fell, Sankara remained there in so mauy different 
forms. He then said to the Djvas :— Whoever will worship, with deep 
devotion in these places, the Bhagavati, will have nothing left unattained. 
The Highest Mother will remain close to them there. The persons that 
will make Puras'chararu (tho repetition) of the Mantraun, especially tho 
daya Vija (tho root Mautra of Maya), their Mantrams will become, AO 



Boot VII.] 



CHAPTER XXX. 



690 



doubt, fructified and become incarnate O King ! Thus saying, the 
Mahadeva, being very much distressed for Sati'e doparturo, passed 
Hi» tinia in thoBe places, makiug Japam, DhyAiiam and taking to 
Samadhi. 



51-52. Janamejaya said :— Where, in whit places the several parts 
of the Sati fell ? What aie the names of those Siddhapithas ? And 
what is their number ? Kindly describe these in detail : 0 Great Muni 1 
No doubt I will highly consider myself blessed by hearing these words 
from your blessed mouth. 

53-102. Vyilsa said : — "O King I I will now describe those Pithig 
(Sacred places), the mare hearing of which destroys all the sins of men. 
Hear. I describe duly tho3e places whero the persons desiring to get 
lordly powers and to attain success ought to worship and meditate on the 
Devi. O Maharaja ! The face of Gauri fell in Kils'i ; She is 
well known thore by the name Vis'ulfiksi ; that which fell in 
N.iimislranya became known by the name of Ling* Dh'irini. This 
Miha Mljais known in Prayag (Allahabad) by the name of Lalita 
Devi ; in Gandha Madan, by the name of Ktlmiikt ; in the southern 
Mlnasa, bv Kumuda ; in tho northern Manasa, by Visvakama, the 
Yieldor of all desires ; in Goinanta, by Gomatt and in the mountain of 
Mandara, She became known by the name of Kflmacharini. Tho 
Devi is known in Chaitraratha, by the name of of Madotkata ; in 
IIa«tinapura, by Jayanti ; in Kanya'tubj i by the name of Gauri ; in the 
Malaya Mountain, by Rinibhl ; in the Elcamrapitha, by Klrtimati, in 
Vis've by tl e name of Vis'ves'vari ; in Puskara, by the name of Purnhftta. 
She is' known as Sanmftrga Dayini in the KedAra Pith. ; as Manda, 
in the top of the Himalayas; and as Madrakarnika in Gokarna. She is 
known as Bhavani in Sthanes'vara, as VilvapatriU in Vilvake ; as 
Madhavi in drts'aila ; as Bhadrain BhadwsW Sho is k.nwji as Jara in 
Varah. Saila; as Kamala in Kamaiaiaya; as Rudrani in ltudra Kofi; as Kali 
in KManjarajShei. known as Maha Devi in Saiagrama, as Jalapnyft 
inS'ivalingamjas Kapila in Mahaiingam, as Mukutes van in Makota. 
A. Knurl in Ma y a P url, as Lalitimbika in SanUna ; as Manga ,n 
Gaya Ksetra, as Vimaia in Purusottama. As UtpaUkf > m ; 
asMahotpaiain Hiranyak 9 a ; as A»ogMk,T ,n ^nm 
asPataldin Puodra Vardhana. As Narayan. ,n Sn^ - - « 
Sundari in Trik*ta , as Tip* Devi inVi^s 
chala. A. Ekaytrain Sahyidn; as ChandnU m 
• RamanainRama Tirtha j as Mr.givat. ... the Yamun. 



700 



Sat MAD DEVt BHAGAVATAM. 



Koiatirtha ; as Sugandha in Madhavavana ; as TrisandbyA in the 
Godavari ; as Ratipriya in GangadvAra. As fiubhananda in 8'iva 
Kundam ; as Nandini in DevikAtaJa ; as Rukmini in Dv&ravafci ; as 
RAdha ia Brin'd&vana. As Davaki in Mathurft ; as Parames'vari in 
PiUaia ; as Stta in Chitrakuta; a3 Vindhyadhivasini in the VmdhyA range. 
0 King ! As Mahaiaksmi in the saored place of Karavira, as UmA Devi 
in VinAyakajas Arogya in Vaidyanatha ; as M&hes'v.iri in Mahakaia. 
As Abhayii in all the Usna tirtha», as Nitamba in the Viudhya moun- 
tain ; as Mlndavi in M:\ndavya ; as Svflha in Mabes'varip&ra. As 
PradiamlA in dhhagalanda; as Chandika in Amarakantaka ; as Vararoha 
in Somes'vara ; as Pnskaravati in PrabhAsa. As Devamata in Saras- 
vati ; a3 PAi-AvArA in Samndrtata ; as Mahabhaga in MahAlayA ; as 
Pin«aleA'iui in Paynflui. As SimhikA in Kritus'ancha ; as Atis'ankAri 
in KArtiku ; as LolA in UtpaUvartaka ; as Subhadrft im Sona Sangara. 
As the Mather Laksmi in Siddhavana ; as Ananga in Bharatas'rama ; 
as Vis'varankhi in jaiandhara ; as Tara in the Kiskindhya mountain. 
As Pusti in Devadaru Vana ; as Medha in Kas'miramaiidalam ; as 

• llhima in Himadri ; as Tusti in Vis'ves'vara Kfetra. As Suddhi in 
Kapaiainochana ;as MAta in Kayavarohana ; as Dhara in fSankhoddhAra ; 
as Dhriti in PindAraka ; as Kala in ChandrabhiigA river ; as SivadhArini 
in Aohchoda ; as Ararita in Vena ; as Urvas'i iu Vadari. As medicines 
in Uttara Kuru ; as Kus'odaka in Kus'advipa ; as ManmathA in Hema- 
kuta;as SatyavAdini in Kurauda. As' Vandaniya in As'vattha ; as 
Nidhi in the Vais'ravanaiaya ; as Gayatri in the mouth of the Vedas ; as 
PArvati near to &va. As Indrani in the Devalokas ; as Sarasvati in 

" the face of Brahma ; as Prabha (lustre) in the Solar disc ; as 
Vaisnavi with the MatrikAs. She is celebrated as Arundhati amongst 
the Satis, the chaste women and as Tilottaraa in the midst ot the 
Ramas. Again this MahAdovi of the nature of the Great Intelligence 
(Samvid) is always existent in the form of Sakti named BrahmakalA in 
the hearts of all the embodied beings. 0 Janamejaya ! Thus I have 
mentioned to you the one hundred and eight pithas (sacred places or 
■eats of the Deity) and as many Devis. Thus are mentioned all the 
teats of the Devis and along with that, the ohie f places in India (the 
world). He who hears these excellent one hundred and eight names of 
the Deri aa well as Her seats, gets himself freed from all sins and goe* 
to the Loka of the Devi. 0 Janamejaya I Hii heart gets purified and 
is rendered blessed, no doubt, who duly makes jatra (sojourn) to all these 
seats of the Deity, performs l§r&ddhas, offers peace-offerings to the Pitrii 
and worships with the highest devotion the Goddess and asks frequently 
the pardon of the World Mother. 0 King ! After worship, oue should 



loo* VII] 



CHAPTER XXXT. 



701 



led the Brahmanas, well dressed virgins (Kumaris) and Vatukas with 
ood eatables. All the tribes whether they be Chandalas, kuorf them 
II to be of the nature of the Devi and therefore they should be wor- 
bipped. Never one is to accept any donation or gifts (Pratigrahas) in 
heso seats of the Devi. The saintly persons should make Purascharanas 
repeat the names of their own deities, attended with burnt-offerings, 
blations, etc.) of their own Mantrains with all their mi<^hb in all these 
daces and should never be miserly in their expenses on this account, 
tie who starts to these sacred places, with devoted hearts filled with love, 
inds his Pitrie in the higher and greater Brahma Loka for one thousand 
lalpas and he gets the highest knowledge, crosses the ocean of the world 
vnd becomes free. Many a people have attained supiwi hy repeating 
these one hundred and eight names of the Deity. Any place wherein are 
kept those names, embodied in a boA-, becomes freo from such dangers as 
plague, cholera or any misapprehensions from planetary Deities and so forth. 
Nothing remains to be attained by these persons who repeat theso cne 
hundred and eight names. That man, devoted to the Devi, certainly attains 
blossedness. That saintly person becomes ot the nature of the Devi. 
The Devas bow down and worship him when they behold him! What 
then need be siad that the saints would worship him ! TIm Pitris become 
pleased and get their good ends when these one hundred and eiijht 
names are read with devotion. These places are, as it were. Intelligence 
personified (Chinmaya) and places ready to yield freedom from bondage. 
Therefore, O King ! Intelligent men should take their shelter in these 
places. O King ! Whatever secrets and other deeper secrets about 
the Great Goddess you asked to know from me, I described to you. What 
more do you want to hear. Say. 

Here ends the Thirtieth Chapter of the Seventh Book on the birth 
of Gauri, the seats of the Deity, and the distraction of Siva in the 
Mahapuranam Sri Mad Devi Bhagavatam, of 18,0$0 verses, by Maharsi 
Veda Vy&sa. 

Note :— The number one hundred and eight is a holy number, got by 
taking the half of 216,000. the number of breaths inhaled by a child in the 
womb who promises to take the name of God at his every breath c by taking 
one-eighth of 804,000, the number of seoonds in a day. The two zeros are 
then dropped. Thus the number signifies the one who fulfils one's promise. 

CHAPTER XXXI. 

1.2. Janaraejaya said — « O Muni t You told before that " the 
Highest Light took Her birth on the top of the Himalayas," Now de«- 
oribe feme in detail about this Highest Light. What intelligent man 



702 M MAD DEVI BHAGAVATAM. 

can desist from hearing these nectar-like words about the oak*! ? The 
dauger of death may come even to the Devas that drink ueotars but no 
such danger can possibly come to those that drink the neotar of the 
Devi's glorious deeds. 

3-43. Vyasa said :—'« O King ! You are blessed ; you havo attained 
what you are to attain in this life ; you are taught by the high-sonled 
men ; you are fortunate since you are so sincerely devoted to the Devv. 
0 King ! Hear the ancient history : — Wherever the Dev* of the Devas, 
the Mahes'vara rested while lie wai wandering all over the werld in a 
distracted state, carrying the Sat.i ' j body that was burnt by fire, He spent 
his time then) with his senses controlled, in Samadhi, forgetting all 
his knowledge of Samsftra in deep meditation of the form of the Devi, 
At this time, the three worlds, with their objects, moving and immov- 
ing, with thi'ir ocean*-, mountains and islands became void of prosperity, 
and power. The hearts of nil the embodied being* became dried up, 
without any trace of joy ; they were all burdened with anxious thoughts 
and remained indifferent. All were mergaliu the oci-in of sorrows and became 
diseased. IMmots retrograded and the Davas had their states reversed 
The Kings wore attacked with a series of dls and misfortunes. Adhibhautik 
and Adhidaivik (from material causes and from divine interference). At 
this time a great Asur.i, named Tiraki, became unconquerable owing to 
his receiving a boon from Mrahml. Being intoxicated by his power and 
heroism, he conquered the three worlds and became the sovereign rulsr. 
The 13rahina [Vajiipati, <javo him boon to this effect that the legitimate 
son of Siva would be ablo to kill him. And as at that time Siva had 
no son, the great Asura, elated with joy, became infatuated and carried 
off all victories. All the Devas were banished from their places by his 
oppression ; they remained always anxious owing to the want felt by 
them of a son of Siva. " Sankara has now no wife ; how can He then 
have a son! We are very unfortunate ; how can our work be accom- 
pllshed ? Thus oppressed with thoughts, all the Devas went to Vaikuntba 
and informed the Bhagavart Visnu of all that had huppened, in pri- 
vacy. The Bhagavan Visnu began to tell them the means, thus; — " 0 
Devas ! Why are you all so anxious when the Auspicious Goddess of the 
Universe, the Dweller in the Mani Dvtpa, the Yielderof all desires like a 
Kalpa Vriksa is always wakeful for you. It is due to your faults that 
She is shewing Her indifference ; it is meant to teaoh us (not for our 
destruction but to shew Her Infinite mercy). When a mother nourishes and 
frightens and reprimands a son, it is not that she has became meroiless ; 
to the World Mother, the Controller of the Universe, will never be 
merciless to you as regards your qualifications and defects. A son 
oommits offence at every step ; who can bear that in these three 



Book VII.] CHAPTER XXXI. 703 

worlds except the mother ! Sj soon take refuse to the Highest Mother, 
the Goddess of the universo, with the sineerest devotion. She will certain- 
|y take notion and help your cause. Thus ordering the Devas, Visrut with 
His consort Laksmi and the othor Devas quickly wont out to worship 
the Devi. Going to the Himalayas, they soon engaged themselves in 
Joing the Puras'charana Karma (act of repeating the names of the Deity, 
kfctonded with burnt oblations and offerings, etc.). O King ! Those who 
,vere well versed with the performance of sacrifico to the Mother, began 
.heir sacriBcial ceremonies and all began to hold vows, viz , Tritiyadi 
Vratani. Some wore engaged in incessantly meditating on the Devi ; 
:ome began to repeat Her names constantly ; some began to repeat the 
3evi Sukta. Thus some devoted themselves to rcpoati ng names; others 

0 repeating mantrams. Again some wore eugagod in performing severo 
painful) Chaudrayaiia and othor Vratas. Some were doing Antarayagas 
iuner sacrifices) ; some were doing Pram\gnihotra Yagas ; whereas others 
Dgaged themselves in Nyasadi, etc. Again somo began to worship the 
lighest 3akti, the Goddess of the Universe, without any sleep or rest, 
y the seed mantra of MiyA. O King ! Thm m-iuy years of the Devas 
assed away. When the ninth Tithi came in the month ol Chaitra on Friday, 
he Highest Light of the Supreme Force sudd.uitly up pcarcd in front of them, 
'hftt Light was equal to Koti lightnings, of a rod colour, and cool like the 
[oti Moons. Again the lustre was like the Koti Sun?. The four Vedas 
ersonified were chanting hyuon-i all round Her. That mass of lire was 
bove, below, on all aides, in the middle ; nowhere it was obstructed, It 
id no beginning, nor end. It was of the form of a femalo with hands 
nd feet and all the limbs. Tug appearanco was not that of a male nor 
liatofan hermophrodite. The Devas, dazzled by the brilliant lustre, 
rst closed tneir eyes ; but at the next moment, holding patience 
hen they opened again their oyes, they found the Highosi Light mani- 
sting in the form of an exceedingly boautiful Divine Woman. Her youth 
as just blooming and Her rising breasts, plump and prominent, vying, 

1 it were, with a lotus bud, added to tho beauty all around. Bracelets 
eve on Her hands ; armlets on Her four arms ; necklace on Her neck . 
iJ the garland mado of iuvaluable gems and jewels spread vfy bright 
istie all aiouud. Lovely ornaments ou Her waist making tinkling sounds 
"1 beautiful anklots were on Her feet. The hairs of Her head, flowing 
itween Her ears and cheek sparkled bright liko tho large black bees 
lining on the flower loaves of the blooning Kntaki flower. Ilor loins were 
icely shaped and exquisitely lovely »nd the hairs on Her navel gave 
Iditional beauty. Her exquisitely Icvely lotus mouth rendered more 
-"trans and beautiful by tho shining golden oar-ornaments, was filled 
lt l» betel leaves mixed with camphor, etc. ; on Her fotehead there was 



SRt M\D DEVt BHAGAVATAM. 



the half orescent moon ; Her eye-brows were oxteuded ; and Her eyes 
looked bright and beautilully splendid like the red lotus; Her nose was 
elevated and Her lips very sweet. Her teeth were very beautiful like the 
opening buds of Kunda flowors ; from Her neck was suspended a necklace 
of pearls ; on Her head was the brilliant crown decked with diamonds anc 
jewels ; on Her ears, earrings were suspended like the lines on the Moon ; 
Her hairs were ornamented with Mallika and Malati flowers ; Her fore- 
head was pasted with Kasmira Kunkuina drops ; and Her three eyes gave 
unparallelled lustre to Her face. On Hor one haud there was the noose ami 
on- Her other hand there was the goad ; her two other hands made signs 
granting boons and dispelling fears ; Her body shed lustre like the flowen 
of a Darima tree. Her wearing is a red coloured cloth. All tbesi 
added great beauty. Thus the Devas saw before them the Motbei 
Goddess, the Incarnate of unpretended mercy, with a face ready to offei 
Her Grace, the Mother of the Whole Universe, the Enchantress of all, 
sweet-smiling, saluted by all the Devas, yielding all desires, and wearing 
a dress, indicative of all lovely feelings. The Devas bowed at once ai 
they saw Her ; but they could not speak with their voice as it was chokec 
with tears. Then holding their patience, with much difficulty, they begai 
to praise and chant hymns to the World Mother with their eyes fille< 
with tears of love and devotion and with their heads bent low. 

44-54. The Devas said :— We bow down to Thee, the Devi and thi 
Maha Devi ; always obeisance to Thee ! Thou art the Prakri ti, and th< 
Auspicious One . we always salute to Thee. O Mothor ! Thou art of i 
fiery colour (residing as a liod Flame in the heart of a Yogi) and buruinj 
with Asceticism and Wisdom (shedding lustre all around). Thou an 
specially shining everywhere as the Pure Chaitanya ; worshipped by thi 
Devas and all the Jivas) for the rewards of their actions ; We take refug< 
to Thee, the-Durga, the Devi, we bow down to Tbee, that can well mab 
others cross the ocean of Sarnsara ; so that Thou helpest us in crossinj 
this terrible ocean of world. Mother ! The Devas have created thi 
words (i. e., the words conveying ideas are uttered by the five Vayus 
Prana, etc., which are called the Devas) which are of the nature o 
Vw'varupu, pervading everywhere, like the Kama Dheuu (the Heavenh 
Cow yielding all desires, riches, honor, food, etc.,) and by which th 
brutes (the gods) become egotistic*). 0 Mother ! Thou art tha 
language to us ; so Thou fulfillest our desires when we praise and chan 
hymns to Thee. 0 Devi ! Thou art the Night of Destruction at the 
end of the world ; Thou art worshipped by Brahma ; Thou art th< 
Laksmi, the &akti of Visnu ; Thou art the Mother of Skanda ; the &»kti 
of Siva ; Thou art the $akti Sarasvati of Brahma. Thou art Aditi 



Book VII.] CHAPTER XXXI. ;o5 

the Mother of the gods and Thou art Sati, -the daughter of Daksa. 
Thus Thou art purifying the worlds in various forms and giving peace 
to all. We bow down to Thee. We know Thee to be the great" Maha 
Laksmi ; we meditate on Thee as of the nature ofalltho gaktis as 
Bhagavati. O Mother! Illumine us so that we cart meditate and 
know Thee. 0 Dovi ! Obeisanoe to Thee, the VirAt ! Obeisanco to 
Thee, the Sutratma, the Hiranyagarbha ; ob)isanoa to Thee, the 
transformed into sixteen Vikritis (or transformations). Oboisance 
to Thee, of the nature, of Brahma. We bow down with gr^af devotion 
to Thee, the Goddess of tho Universe, the Creatrix of Mayic Avidya (the 
Nescience) under whose influence this world is mistaken as the rope 
as a garland is mistaken for a rope and again that mistake is corrected 
by whose Vidya. 

We bow down to Thee who art indicated by both the . letters Tat and 
Tvam in tho sentonce Tat Tvamasi (Thou art That), Tab indicating tho 
Chit (Intelligence) of the nature of oneness and Tvam indicating the 
nature of Akhanda Brahma (beyond the Annamaya, Pranaraaya, 
Manomaya, Vijnanamaya and the Anandamaya— the five Kos'as, the 
Witness of the three states of wakefulues. dream, and deep sleep states) 
and indicating Thee. 0 Mother ! Thou art of the nature of Pranava 
Om; Thou art Hrim; Thou art of the nature of various Mantras and Thou 
art merciful ; we bow down again and again to Thy lotus Feet. When tho 
Devas thus praised the Devi, the In-dweller of the Mani Dvipa, the 
Bhagavati spoke to them in a sweet cuckoo voice . 

55. O Devas I What for h ave you co'ne here ? What do you want ? 
I am always the Tree, yielding all desires to my Bhaktas ; and I am 
ready to grant boons to them. 

56-57. You are my devotees ; why do you care, when I am on your 
side ? I will resoue you from the ocean of troubles. O Devas ! Know 
this as My true resolve. O King ! Hearing these words of deep love,* the 
Devas became very glad and gave out all their causes of troubles. 

58-65. O Parames'vari ! Thou art omniscient aud witness of all 
these worlds. What is there in the three worlds that is not known to 
Thee I O Auspicious Mother ! The Demon Tarika is giving us troubles 
day and night. Brahma has given him boan that he will be killed by 
the S'iva's son. 0 Mahos'vari ! Sati, the wife of &va has cast aside Her 
body. It is known to Thoe. What will the ignorant low people inform the 
One, Who is Omnisoient ? O Mother ! We have described in brief all what 
we had to say. What more shall we say ? Thou kaowest all our other 
troubles and causes of sorrows. Bless us so that our devotion remains 
unrliaohedat Thy lotus feet; this is our earnest prayer. That Thou 

89 



706 



&Rt MAD DEVt bhAgavatam. 



takest the body to have a i»a of &va is out fervent prayer to Thee. 
Hearing the Deva's words, Parames'vart, with a graceful countenance, 
•poke to them, thus :— « My S'akti will incarnate as Gauri in the house 
of Himalayas ; She will bs the wife of S'iva and will beget a son that will 
destroy Taraka Damon an] will serve your purpose. And your devotitn 
will remain steadfast at My Lotus feet. Himalaya s, too, is worshipping 
Me with his wholehearted devotion ; so to take birth in his house is to 
my greatest liking ; know this. 

66-73. Vyasa said :— " 0 King I Hearing the kind words of the 
Devi, the King of mountains was filled with love; and, with voice choked 
with feelings and with tears in his eyes spok e to the Goddess of the 
world, the Queen of the three worldn. Thou hast raised me muih higher, 
that Thou dost me so great a favour ; otherwise where am I inert, and 
unmoving and where art Thou, of the nature of Existence, Intelligence 
and Bliss ! It manifests the Greatness of Thy Glory. 0 Sinless One ! My 
becoming the father of Thee indicates nothing less than the merits earned 
by me for doing countless As'vauaadha sacrifices or for my endless Samftdhi. 
Oh I What a favour hast Thou shewu towards me ! Henceforth my 
unparalleled fame will be spread throughout the whole Universe ot five 
original elements that " The Upholder of the Universe, the World Mother 
has become the daughter of this Himalayas! This man is blessed and 
fortunate !" Who can be so fortunate, virtuous and merited as he whose 
daughter She has become, Whose belly contains millions of Brahmandas ! 
I cannot describe what pre-eminent heavens are intended for my Pitris, 
my family predecessors, wherein virtuous persons like myself are born. 
0 Mother I 0 Parames'v ari ! Now describe to me Thy Real Self as 
exemplified in all the Vedantas ; and also J Sana with Bhakti approved by 
the Vedas in the same way that Thou hast shown already this favour to 
mo. So that by That Knowledge I will bo able to realise Thy Self. 

74. Vyasa said :— " 0 K ing ! Thus hearing the praise of Himalaya?, 
the Goddess of the Universe, with a graceful look, began to speak the very 
secret essences of the Srutis. 

Here ends the Thirty - first Chapter of the Seventh Book on the birtl 
of Parvati in the House of Himalayas in the Mahapuranam S'ri Mad Dev 
Bhagavatam of 18,000 verses , by Maharji Veda Vyasa, 



Book VII.] 



CHAPTER XXXII. 



707 



CHAPTER XXXII. 



1-50. The Devi said .— '« Hear, Ye Immortals ! My words with 
attention, tint I am now going to speak to you, hearing which will 
enable the Jivas to realise My Essence. Before the creation, I, only I, existed ; 
nothing else was existent then. My Real Self is known by the names 
Chit, Sambit (Intelligence), Para Brahma and others. My Atman is 
beyond mind, beyoud thought, beyond any name or mark, without 
any parallel, and beyond birth, death or any other change or transforma- 
tion. My Self has one inherent pjwer, callod M;\yft. This Maya 
is not existent, nor non-existent, nor can it be called both. This 
unspeakable substance Mayil always exists (till the final emancipation 
or Moksa). 

MAya can be destroyed by Brahma JHana ; so it can not be 
called existent ; again if Mly3, does not exist, the practical world can- 
not exist. So it cannot be called non-existent. Of course it cannot be 
callod both, for it would involve contradictions. This Mlytl (without 
beginning but with end at the time of Moksa) naturally arises as 
heat comos out of fire, as the rays come out of the Sun and as the 
cooling rays come out of the Moon. Just as all the Earmas of the 
Jivas dissolve in deep sleep (Susupti), so at the time of Pralaya or the 
General Dissolution, the Karons of the Jivas, the Jivas and Time all 
become merged in one uniform mass in this great Maya. United with 
My Sakti, 1 am the Cause of this world ; this f§*kti has this defect that 
it bai the power of hiding Me, its Originator. 

I am Nirguna. And when I am united with my i§akti, Maya, I become 
Saguna, the Great Cause of this world. This Maya is divided into two, 
Vidya and Avidya. Avidya Mftyft hides Me ; whereas Vidyil Maya 
does not. Avidya oreates whereas Vidya Maya liberates. 

Mayft united with Chaitanya (Intelligence), t. e., Chidabhasa is the 
efficient cause of this Universe ; whereas Maya reduoed to and united with 
five original elements is the material Cause of the Universe. Some call 
this M&yft tapas ; some call Her inert, material ; some call Her 
knowledge ; some call Her Maya, Pradhana, Prakriti, Aja (unborn) 
*nd some others call Her &iktt. The Saiva authors call Her Vimars'a 
and the other Vedantiste call Her Avidya ; in short, this Maya is in the 
heads of all the Pundits. This Maya is oalled various in the Nigamas, 



708 gRi MAD DEVt BHAGAVATAM. 



That which is seen is inert ; for this reason M£y.a i 8 Jada (inert) and 
as the knowledge it conveys is destroyed, it is false. Chaitanya 
(Intelligence) is not seen ; if It were seen, it would have been Jada. 
Chaitanya is self-luminous ; not illumined by any other source, Were 
It so, Its Enlightener would have to be illumined by some other thing 
and so the fallacy of Anavastha creeps in (an endless series of causes 
and effects). Again one thing cannot be the actor ami the thin* acted 
upon (being contrary to each other; ; so Chaitanya cannot be illumined 
by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp 
is self-luminous and illumines other objects. So, 0 Mountain ! This 
My Intelligence is established as eternal and everlasting. The waking, 
dreaming and deep sleep states do not remain constant but the sense 
of " I " remains the same, whether in waking, dreaming or deep sleep 
state ; its anomaly is never felt. (The Bauddhas say that) The sense 
of intelligence, J nana, is also not felt ; there is the absence of it; so 
what is existent is also temporarily existent. But (it can then be argued 
that) then the Witness by which that absence is sensed, that Intelligence, 
in the shape of the Witness, is eternal. So the Pundits of all the reasonable 
5istras declare that Samvic (Intelligence) is Eternal and it is Blissful 
the fountain of all love. Never the Jivas or embodied souls feel " I 
am not " ; bub " I am " this feeling is deeply established in the soul 
as Love. Tims it is clearly evident that I am quite separate from any- 
thing, elso which are all false. Also lam one continuous (no interval 
or separation existing within Me). Again J nana is not the Dharma (the 
natural quality) uf Atman but it is of the very nature of Atraan. If 
Jnana were the Dharma of Atman, then Jfiana would have been material ; 
so Jfiana is immaterial. If (for argument's sake) Jfiana be denomina- 
ted as material, that cannot be. For Jfiana is of the nature of Intelligence 
and Atman is of the the nature of Intelligence. Intelligence has not 
the attribute of being Dharma. Here the thing Chit is not different 
from its quality (Chit). So Atraan is always of the nature of Jfiana and 
happiness ; Its nature is Truth ; It is always Pull, unattached and void of 
duality. This Atman again, united with Maya, composed of desires and 
Karmas, wants to create, due to the want of discrimination, the twenty- 
four tattvas, according to the previous Samskaras (tendencies), time and 
Karma. 0 Mountain ! The re-awakening after Pralaya Susupti is not done 
with Buddhi (for then Buddhi is not at all manifested). So this creation 
is said to be effected without any Buddhi (proper intelligence). 0 
Chief of the Immovables ! The Tattva (Reality) that I have spoken to you 
is most exoollont and it is my Extraordinary Form merely. In the 
Vedas it is known as Avyilkrita (unmodified), Avyakta (unmariifested) 



Book VII.] CHAPTER XXXII. 709 



(divided into various parts) and so forth. In all the Sastras, 
it is stated to be the Cause of all muses, the Primeval Tatfcva and 
Sachohidananda Vigraha. Where all tho K arm as are solidified and 
where lohoha Sakti, (will), Jnana f§akti (intelligence) and Kriya, Sakti 
(action) all are melted in one, that is called the Mantra Ili-tra, that is 
the first Tattva. From this comes out Ak asa, haviug tho property of 
sound, thenoe Vayu (air) with " touch " property ; then fire with form, 
then water having " Rasa " property ; and lastly tho earth having the 
quality " smell." The Pundits say that the " sound ' is the only quality 
of Akaaa ; air has two qualities viz., sound and touch, firo has three 
qualities sound, touch, form ; water has four qualites sound, touch, form, 
taste ; and the earth has fivo qualities sound, touch, form, ta^t' and «mell. 
Outoftheso five original eleuionls, the allporvading SiUra (string or 
thread) arose. This Siitratman (soul) is called the " Liuga Doha, 1 ' 
comprising within itself all the Pranas ; this is the subtle body of the 
Parainatinan. And what is said in the previous lines as Avyakta or Un- 
mainfestel and in which the Seed of the World is involved and whence 
the Ling i l)jha has sprung, that is called the Causal body (lvarana 
body) o( th e Paramatman. Tho five original elements (Apanchikrita 
called the five Tan Matras) being created, next by the 1'anchikarnna 
process, the gross elements are cieated. The process is now being 
stated : — 0 Girija ! Each of the five original elements is divided into 
two parts ; one part of each of which is subdivided into four parts. This 
fourth -part of each is united with the half of four otuer elements 
different from it and thus each gross element is formed. By those five 
gross elements, tho Cosmic (Virlt) body is formed and this is called the 
Gross Body of the God. Jnanendriyas (the organs of knowledge) arise from 
SattvaGuncofeacliof theso fivo elements. Again the Sattva Guiias of each 
of the Jiilnendriyas united become the Antah Karanani. This Autah 
karana is of four kinds, according as its functions vary. When it is 
engaged in forming S^nkalpas, resolves, and Vikalpas (doubts) it 
is called '•mind." When it ;is frco from doubts and when it arrives 
at the decisive conclusion, it is called « Chitta "; and when it rests 
■imply on itself in the shape of the feeling " I '», it is called Ahamkara. 
Prom the Rajo Guna of each of tho five olements arises Vak («peecb), 
Pani (hands) Pftda (feet), Wyu (Anus) and Upastha (organs of generation) 
Again their Rajo parts united give rise to the five Pranas (P^na, 
Aplna, Samana, Odana and VyAna.) the Prana Vftyu resides m the heart ; 
Apana Vayu in the Arms ; Samana Vayu resides in the Navel ; Udana 
Viyu resides in the Throat; and the Vjftna VAyu resides, pervading a 11 ov r 
the body. My subtle body (Linga Doha) arises from the nn.on of the 



710 SrI MAD DEVt bhAgavatam. 

J n&nendriyas, the five Karmendriyas (organs of acfciotO, the five Pranalaud 
the mind and Buddhi, these seveuteen elements. And the Prakriti that 
resides there is divided into two parts; one is pure (Suddha Sattva) Maya and 
the. other is the impure Ma y a or Avidya united with the Gunas. By Mftya 
is meant. She, who, without concealing Her refugees, protects, them When 
the Supreme Self is reflected on this Buddha Sattva, Maya, He is called 
Is'vara. This Suddha MiyA does not conceal Brahma, its receptacle ; there- 
fore She knows the All-pervading Brahma and She is omniscient, omnipotent, 
the Lady of all and confers favours and blessings on all. When the 
Supreme Self is reflected on the Impure Ma y a or Avidya, He is callo.l 
Jiva. This Avidya conceals Brahma, Whose nature is Happiness ; there 
fore this Jiva is the sourco of all miseries. Both Is'vara and Ji va have, 
by the iullueiuie of Vidy.t ami Avidya throe bodies and thro.' names. 
When the Jiva lives in his causal boly, he is namod Prrtjna ; when he 
lives in subtle body he is known as Taijisa ; while he has the gross body, 
he h called Vis'va. So when is'var.t is in His ciusal body, he is denominat- 
ed Is'a ; when He is in His subtle body, he is known as Sutra ; and when 
He is in His gross body, He is known as Virit. 

The Jiva glories in having three (as above-mentioned) kinds of differen- 
tiated bodies and ts' vara glories iu having three (ns above-mentioned) kinds 
of cosmic bodies. Tbus Is'vara is the Lord of all and though He feels 
Himself always happy and satisfied, yet to favour the Jivas and to give 
them liberation (Moksa) He has created various sorts of worldly things 
for their Bhogas (enjoyments). This Is'vara creates all the Universe, 
impelled by My Brahma Sakti. I am of the nature of Brahma ; and 
la'vara in conceived in Mc as a snake is imagined in a rope. Therefore 
la'vara has to remain dependent on My S'akti. 

Here ends the Thirty-second Chapter of the Seventh Book on Self- 
realization, spoken by the World Mother in the Mabapuranam 3ri Mad 
Devt Bhagavatam, of 18,000 verses, by Maharsi Veda Vya«a. 



CHAPTER XXXIII. 



1.19. The Devi said :— "0 Qiriraja ! Thia whole universe, moving and 
unmoving, is created by My Ma y a Sakti. This Maya is conceived in 
Me. It is not, in reality, different or aeparate from Ml. So I am the 
only Chit, Intelligence. There is no other intelligence than Me. 
Viewed practically, it is known variously as Maya, Vidya ; but viewed 
really from the point of Brahman, there is no such thing as Maya ; only 
one Brahman exists. I am that Brahma, of the nature of Intelligence. 



500K VII.] 



CHAPTER XXXIII. 



711 



I create this whole world on this Uuchaugeablo Eternal (Mountaiti-1 ike) 
Bwhma, (composed of Avidya, Karma, and various r Samskaras) and 
outer first as Prana (vital breath) within it in the form of Chidabhasa. 
0 Mountain 1 Unless I enter as Breath, how can this birth and death and 
leaving and retaking bodies after bodies be accounted for ! As ono great 
Akas'a is denominated variously GhatAkAs'a (Akas'a in the air), 
Patakas'a (akas'a in cloth or picture), So I too appear variously by 
acknowledging this Prana in various places duo to Avidya and various 
Antafckarailas. As the Sun's rays are never defiled when thoy illumine 
various objects on earth, so I, too, am not defiled in entering thus into 
various high and low Antahkaranas (hearts). The ignorant people attacn 
liuddhi and other things of activity on Me and say that Atman is the 
Doer; the intelligent people do not say that. I romain as the Witness in the 
hearts of all men, not as the Doer. O Achalendra ! There are many Jivas 
and many ts'varas due to the varieties in Avidya and Vidya. Really it is 
Maya that differentiates into men, beasts and various other Jivas ; 
and it is Maya that differentiates into Brahma, Vi?nu and other ls'varas. 
As the one pervading Ǥky (Akas'a) is called Mahilkas'a Uhatakas'a (being 
enclosed by jars), so the One All pervading Paramatma is called Paramatina, 
JivAtma (being enclosed within Jivas). As the Jivas are conceived many 
by Maya, not in reality; so ts'varas also are conceived many by Maya ; 
not in essence. O Mountain ! This Avidya and nothing else, is the 
cause of the difference in Jivas, by creating differences in their bodies, 
indriyas (organs) and minds. Again, due to the varieties in the three 
(iunas and their wants (due to the differences between Sattvik, Rajasik 
and Tamasik desires), Maya also appears various. And their 
differences are the causes of different ts'varas, Brahma, Visnu 
and others. O Mountain ! This whole world is interwoven in Mo ; 
It is I that am the Is'vara that resides in causal bodies ; X am the 
"Sutratman, Hiranyagarbha that resides in subtle bodies and it is I that 
am the Virat, residing in the gross bodies. I am Brahma, Visnu, and 
Mahes'vara ; I am the Brahmi, Vaisnavi and Raudri S'aktis. I am 
the Sun, I am tho Moon, I am the Stars ; I am boasts-, birds, Chandalas 
and I am tho Thief. I am the cruel huntor ; I am tho virtuous 
high-souled persons and I am the female, male, and hermaphrodite. 
There is no doubt in this. 0 Mountain! Wherever there is anything, 
seen or heard, I alway exist there, within and without. There is nothing 
moving or unmoving, that can exist without Mo. If there bo such, 
that ig like the son of a barren woman. Just as onfi rope is mistaken for 
a snake or a garland, so I am the One Brahma and appears as fs'varn, etc. 
There is no doubt in this. This world canuot appoar without a substratum. 



712 



Sftt MAD DEVt BHAgAVATAM. 



And Thai Substratum is My Extstance. There oan ba nothing else. 

20, The Himalayas said :—" O Devi ! If Thou art merciful on me, 
I dosire, then, to soe Thy Virfit form in the Fourth Dimensional Space. 

This sight is developed when the mind resides in the heart centre or in 
the centre of the eye-brows. A proper teaehor is necessary. 

21-41. Vyasa said:-"0 King! Hearing tho words of Giriraja, 
Vismi and all the other Devas gladly seconded him. Then the Devi, the 
Goddess of the Universe, knowing tho desires of tho Devas, showed 
Her Own Form, that fulfils tho desiros of tho Bhaktas, that is auspicious 
and that is like'lhc Kalpa Vriksa towards the Bhaktas. They saw Her 
Highest Virfit Form. The Satyaloka is situated on tho topmost 
part and is Her head ; the Sun and Moon aro Her eyes ; tho quarters, 
Her oars ; tho Vedas are Her words; tho Universe is Her heart; the 
earth is Her loins ; tho Bhuvarloka is Her navel ; tho astorisms are Har 
Thighs ; the Maharloka is Her neck; the Janarloka is Hor Face ; tho 
Taparloka is llor head, situated below the S'atyaloka ; lndra and the 
Devas and the Svarloka is Her arms ; the sound is tha organ of Her ears ; 
the As'vin twins, Her nose ; tho smell is the organ of smell ; the fire is 
within Her face; day and night are like Her two wings. The four-facad 
Brahma is Her eyebrows ; water is Hor palate ; tho juica thereof is 
Her organ of tasto ; Yaina, the (J od of Death, is Her large toeth ; the 
affection is Her small teeth ; Maya is Her smile ; the creation of Universe 
isJIer sidelooka ; modesty is Her upper lip ; covetousness is Her lower 
hp ; unrighteousness is Hor back. Tho Prajapati is Her organ of 
generation ; the oceans are Her bowels ; the mountains aro Her bones; the 
rivers are Her veins ; aud the trees are the hairs of Her body. 0 King ! 
Youth, virginity, and old ago are Her best gaits, positions or ways 
(courses) paths, the clouds are Her handsome hairs ; tho two twilights 
are Her clothings ; the Moon is the mind of the Mother of the Universe ; 
Hari is Her Vijuana S'akti (the knowledge power) ; and lludra is Her 
all-destroying power. The horses and other animals are Her loins ; the 
lo wer regions Atala, etc., are Her lower regions from Her hip to Her 
feet. The Devas began to buhold Her this Cosmic (Virata) appearance with 
eyes, wide awako, with wonder. Thousands of fiery rays emitted from 
Her form ; She began to lick tho wholo universe with Her lips ; the two 
rows of teeth began to make horrible sounds ; fires came out from Her 
eyes ; various weapons were seen in Her hands ; and the Br&hmanas and 
Ksattriyas are become the food cf that Awful Deity. Thousands of heads, 
eyes and feet were seen in that form. Crores of Suns, crores of lightnings 
flashes, mingled there. Horrible, Awful, That appearance looked terrific 
to the eyes, heart and mind. The Devas thus boheld and began to utter 
cries of horror aud coustorn Hiou ; their hairts trembled and they were 



Book til.] CHAPTER XXXIIl. 



713 



Caught with immoveable senselessness. " Here is the Devi, our Mother 
and' Preserver." this idea vanished away at once fr om their minds. 

At this moment the Vedas that were on the four sides of the Devi 
removed tjhe swoon of the Devas and made them conscious. The Immor- 
tals got, then, the excellant Vedas; and, having patience, began to praise 
and chant hymns in words choked with feelings and with tears of love 
flowing from their eyes. 

42-53. The Devas said :— " O Mother ! Forgive our faults. Protect 
us, the miserable, that are born of Thee. 0 Protectress of the Devas ! 
Withhold Thy anger ; we are very much terrified at the sight of Thy 
this form. " O Devi ! We are inferior immortals ; what prayers can 
we offer to Thee ! Thou Thyself canst not measure Thy powers ; how 
then oan we, who are born later, know' of Thy greatness ! Obeisance to 
Thee, the Lady of the Universe ! Obeisance to Thee of the nature of the 
Pranava Om ; Thou art the One that is proved in all the Vedantas. 
Obeisance to Thee, of the form of Hrim ! Obeisance to Thee, the Self 
of all, whence has originated the Fire, the Sun, and the Moon and whence 
have sprung all the medicinal plants. Obeisance to the Devi, the Cosmio 
Deity, the Self in all whence have sprung all the Devas, Sadhyas, the 
beasts, birds, and men ! We bow down again and again to the Great 
Form, MahA Maya, the Self of all, whenoe have-sprung the vital breath 
Praba, Apana, grains and wheats, and Who is the souroe of asceticism, 
faith, truth, oontinence and the rules what to do and what not to do 
uader the present oircumstances. The seven Prauaa, the seven Lokas, 
the seven Flames, the seven Samidhs, the seven Oblations to Fire, have 
sprung from Thee ! Obeisance to Thee, the Great Self in all ! Obeisance to 
the Universal form of the Deity of the Universe whence have sprung all 
the oceans, all the mountains, all the rivers, all the medicinal plants and 
all the Rasas (the tastes of all things). We bow down to that Virat 
Form, the Great Self, the Maha Maya, whence have originated the sacri- 
fices, the sacrifical post (to which the victim about to be immolated is 
bound) and Daksinfts (the sacrificial fees) and the Rik, the Yajus, and the 
SHrna Vedas. 0 Mother ! O Maha May ft ! We bow down to Thy front, 
to Thy back, to Thy both the sides, to Thy top, to Thy bottom and on all 
•ides of Thee. 0 Devi I Be kind enough to withhold this Extraordinary 
Terrific Form of Thine, and shew us Thy Beautiful Lovely Form. 

51-56. Vyasa said :—« 0 King ! The World Mother, the Ocean of 
mercy, seeing the Devas terrified, withheld Her Fearful Cosmic Form and 
•bowed Her very beautiful appearance, pleasing to the whole world. Her 
body became soft and gentle. In one hand She held the noose, and in another 
She held the goad.' The two other hands made signs to dispel all the.r fears 

90 



7H M MAD DEVt BHAGAVATAM. 



ani ready to grant the boons. Her eyes emitted rays of kindness; Her face 
was adorned with beautiful smiles. The 4 Devas became glad at this and 
bowed down to Her in a peaceful mind and then spoke with great joy. 

Here ends the Thirty-third Chapter of the Seventh Book on the 
Devi's Virat Bupa in the Mahft Puranam, Sri Mad Devt Bhftgavatam, 
of 18,000 verses, by Maharsj Veda Vyflsa. 

CHAPTER XXXIV. 
1-22. The Devi said :— " 0 Devas I You are not at all worthy 
to see this My Wonderful Cosmic Form. Where are Ye ! and 
where is this My Form ! But it it my affection towards the 
r Bhaktas that I have shewn to you all this great form of mine. No- 
-.body can see this form without My Qraoe ; the study of the Vedas, the 
Yoga, the gift, the Saorifioe, the austerities or any other Sldhanas 
are quite incompetent to make this form visible to anybody. 0 King 
of mountains ! Now hear the real instructions. The Great Self is the 
only Supreme Thing in this world of Maya (Illusions). He it is that 
under the various Upldhis of an aotor and enjoyer performs various functions 
leading to theDharma (righteousness) and the Adharma (unrighteousness). 
Then he goes into various wombs and enjoys pleasure or pain according to 
his Karma. Then again owing to the tendencies pertaining to these 
births he becomes engaged in various functions and gets again various 
bodies and enjoys varieties of pleasures and pains. 0 Best of Mountains ! 
There is no cessation of these births and deaths ; it is like a regular 
clockwork machine ; it has no beginning and it goes on working to an 
endless period. Ignorance or Avidya is the Cause of this Samsftra. Desire 
comes out of this and action flows thence. So men ought to try their 
best to get rid of this Ignorance. 0 King of Mountains! What mors 
to say than this that the Goal of life is attained when this Ignorance ii 
destiojed. The highest goal is attained by a Jiva when he becomes 
liberated, while living. And Vidya is the only thing that is able and 
skilful in destroying this Ignorance. (As darkness oanuot dispel darkness, 
so) the Karma done out of Ignorance is Ignoranoe itself ; and such a work 
cannot destroy Ignorance. So it is not proper to expect that this Avidyt can 
be destroyed by doing works. The works are entirely futile. The Jiv»» 
want again and again the sensual enjoyments out of this Karma. Attach- 
ment arises out of this desire; discrepancies creep in and out of this ignorant 
attachment great calamities befall when such faults or discrepancies are com- 
mitted. So every sane man ought to make his best effort to get this JUanas) 
(knowledge).' And as it is also enjoined in the Srntii that one oogM 
to do actions (and try to live one hundred years) so it is advisable to do 
works also. Again the Srutis declare that the " final liberation comes from 



Boor VII.] CHAPTER XXXI V. 715 

Knowledge " so one ought to acquire Jfianam. If both these be collec- 
tively followed, then works become beneficial and helping to JH&nwn. 
(Therefore the Jivas should take up both of these.) Others say that this 
is impossible owing to their oontradiotory natures. The knots of heart 
are let loose by J&anam aud the knots are knit more by Karma. So 
how can they be reconciled 1 They are so very diametrically opposite. 
Darkness and light cannot be brought together, so Jnanam and Karma 
cannot be brought together. Therefore 'one ought to do all the 
Karmas as best as one can, as enjoined in the Vedas » until one gets 
Chittas'uddhi (the purification of one's heart and mind). Karmas 
are to be done until !§ama (the control of the inner organs of 
senses), Dama (the control of the outer organs of senses), Titikji 
(the power to endure heat and cold and other dualities), Vair&gyam 
(Dispassion), Sattva Sambhava (the birth of pure Sattva Guna in one's own 
heart) take 'place. After these, the Karmas cease for that man. Then one 
ought to take Sannyasa from a Guru (Spiritual Teacher) who has got 
hit senses under control, who is versed in the Srutis, attached to Brahma 
(practising the Yogic union with liiahmi). He should approach to him 
with an unfeigned Bhakti. He should day and night, without any laziness, 
do Sravanam, Mananam, and Nididhyilsanam (hearing, thinking and deeply 
realising) the Ved&nta -sayings. He should constantly ponder over the 
meanings of the Mahavlkyam " Tat Tvam asi." " Tat Tvam Asi " means 
Thou art That ; it asserts the identity of the Supreme Self (Brahma) and 
Embodied Self (Jivfttma). When this identity is realised, fearlessness 
comes and he then gets My nature. First of all, he should try to realise (by 
reasoning) the idea oonveyed^by that sentence. By the word "Tat" is meant 
Myself, of the nature " of Brahman ; and by the word " Tvam " is meant 
" Jiv» M embodied self and the word " Asi " indicates, no doubt, the 
identity of these two. The two words "Tat and "Tvam" cannot be 
apparently identified, as they seem to convey contradictory meanings 
( " Tat implying omnisoienoe, omnipresence, and other universal qualities 
and • Tvam ' implying non-omniscience and other qualities of a limited 
nature). So to establish the identity between the two, one ought to 
adopt Bhag»l»k.m*nftandTyagalaksmana. [N. B.-Bha g alak.m a na- 
kind of Lakemaoaor secondary use of a word by which it pertly loses 
and partly retain, its primary meaning also called Jahadaaahallaksana 
Tyftg. I*k|man&-. secondary use of a word by wh.oh .t loses partly »ti 

?ri mO W ^SupremeSelf ia Brahma-Consciousness 
the omnboien*. etc., and.th fl Embodied Self. Limited JivaCons^iou^! 
etc.) tearing aside their both the adjuncts, we take the Conse.ousnes., 



716 



Silt MAP DEVt BHAGAVATAM. 



when both of thom are iudentical and we come to Brahma, without a 
second. The example is now quoted to illustrate what is called Bhftga 
lakfanft and Tyagalaksana. " This is that Devadatta " means Deva- 
datta seen before and Devadatta seen now means one and the same per- 
son, if we leave aside the time past and the time present and take the 
body of Devadatta only. This gross body arises from the Panchikrita 
gross elements. It is the receptacle of enjoying the fruits of its Karma 
and liable to disease and old age. This body is all Maya ; therefore 
it has certainly no real existence. 0 Lord- of Mountains ! Know this 
to be the gross Upadhi (limitation) of My real Self. The five Jnanen- 
driyas (organs of senses), five Karmendriyas (working organs;, the Piana 
V&yns, mind and Buddhi (rational intellect), in all, these seventeen 
go to form the subtle body, Suksma Deba. So the Pundits say. This 
body of the Supreme Self is caused by the Apanchikrita five original 
elements. Through this body, pain and pleasure, are felt in the heart. 
This is the second Upadhi of the Atman. The Ajnana or Primeval Igno. 
ranee, without beginning and indescribable, is the third body of the 
Atman. Know this also to be ray third Upadhi. When all these Upadhis 
subside, only the Supreme Self, the Brahman remains. Within these three 
gross and subtle bodies, the five sheaths, Annamaya, Pranamaya, Vij&ana- 
maya, and Anandaraaya always exist. When these are renounced, Brahma- 
puchcha is obtained. That is Brahma and My Nature, too. This is 
the Goal of " Not this, Not this '' the Vedanta words. This Self is not 
born nor It dies. It does not live also, being born. (But it remains 
constant, though It is not born). This Self is unborn, eternal, ever- 
lasting anoient. It is not killed, when the body is killed. If one wants 
to kill it or thinks It as slain, both of them do not know ; this does 
not kill nor is it killed. This Atman, subtler than the subtlest, and' 
greater than the greatest, resides within the cave (the Buddhi) of the Jf vas. 
He whose heart is purified and who is free from Sankalpa and Vikalpa 
(doubts and mental phenomena), knows It and Its glory and is free from 
sorrows and troubles. Know this Atman and Buddhi as the charioteer, 
this body as the chariot, and the mind as the reins. The senses and 
their organs are the horses and the objects of enjoyments are their 
aims. The sages declare that the Atman united with mind and organs of 
senses enjoys the objects. He who is non-discriminating, unmindful, 
and always impure, does not realise his Atman ; rather he is bound in 
this world. He who is discriminating, mindful, and always pure teaches 
th« Goal, realises the Highest Self ; and he is not fallen again from That. 
That man becomes able to cross the Ocean of Samsftra and pets My 



Book VII.] CHAPTER XXXIV. 



717 



Higheit Abode, of the nature of everlasting Existence, Intelligence and 
Bliss, whose charioteer is Discrimination, and who keeps his senses under 
control by keeping tight the reins of his mind. Thus one should always 
meditate intensely on Me to realise the nature of Self by Sravanam 
(hearing), Mananam thinking and realising one's own self by one's Self 
(pure heart). 

41-44. When by the constant practise, as mentioned above, one's 
heart is fit for Samadhi (being absorbed in the Spirit), just before that, 
lie should understand the meanings of the separate letters in the seed 
Mantra of Mahthnaya. The letter " Ha " means gross body and the 
letter " Ra " means subtle body and the letter " t " means the causal 
body i the u> (dot over the semicircle) is the fourth " Turiya " state of 
Mine. Thus meditating on the separate differentiated states, 
the intelligent man should meditate on the aforesaid three Vijas in 
the Cosmic body also and he should then try to establish the identity 
between the two. Before entering into Samadhi, after very carefully 
thinking the above, one shou Id close cne's eyes and meditate on Me, tLt 
Supreme Diety of the Universe, ihe Luminous and Self-Effulgent Brahma. 

45-50. 0 Chief of Mountains ! Putting a stop to all worldly desires, 
free from jealousy and other evils, he should (by constant practise of 
Pianayama) make equal according to the rules of Pranayama, the 
Prana (the inba led breath) and Apfina (the exhaled breath) Vayus and 
with an unfeigned devotion get the gross body (Vais'vanara) indicated by 
the letter "Ha" dissolved in the subtle bo. y Taijasa. the Taijasa body, tho 
letter "Ha" is in a cave where thore is no noise (in the Susumnfi cave) oftcr 
that Ho should dissolve the Taijasa, " J? a " into the Causal body " 1 " 
He should thea dissolve the Causal body the Prajiia " i " into the Turfya 
state Hrim. Then he should go into a region where there is no speech 
or the thing spoken, which is absolutely free from dualities, that Akhanda 
Sachchidana nda and meditate on that Highest Self in the midst of the 
Fiery Flame of Consciousness. 0 King of Mountains ! Thus men by the 
meditation mentioned above, should realise the indentity between the Jiva 
»nd Brahma and see Me ard get My Nature, 0 Lord of Mountains ! Thus 
the firmly resolved intelligent man, by the practise of this Yoga sees 
and realises the nature . of My Highest Self and destroys immediately 
the Ignoranoe and all tho actions thereof. 

Here ends the Thirty-fourth Chapter of the Seventh Book on the 
Knowledge, Final Emancipation in the Maha Puranam, S ri Mad Devi 
Nhagavatam, of 18,000 verses, by Maharji Veda Vyasa. 



718 



§Rt MAD DEVl BHAGAVATAM. 



CHAPTER XXXV. 



1. Himftlaya said :— "O Mahes'vari ! Now tell me the Yoga with 
all its Amgas (limbs) giving the knowledge of the Supreme Consoiousneis 
so that, I may realise my Self, when I practise according to those instruc- 
tions. 

2-10. S'ri Devi said :— " The Yoga does not exist in the Heavens ; noi 
does it exist on earth or in the nether regions (P&taia). Those who'are skillet 
in the Yogas say that the realisation of the identtiy between the Jtvatrai 
and the Paramatma is " Yoga." O Sinless One ! The enemies to this 
Yoga are six ; and they are lust, anger, greed, ignorance, vanity and 
jealousy. The Yogis attain the Yoga when they become able to destroy 
these six enemies by practising the accompaniments to Yoga. Yama, 
Miyama, Asana, Pi-anayama, Pratyfthara, Dharana, Dhyana, and Samadhi 
these are the eight limbs of Yoga. Yama includes Ahimsfc (oon.injurin«; 
non- killing) ; truthfulness; Asteyam (non-stealing by mind or deed); 
Brahmacharya (continence) ; Daya (mercy to all beings) ; Uprightness ; 
forgiveness, steadiness ; eating frugally, restrictedly and cleanliness 
(external and internal). These are ten in number. Niyama includes also 
ten qua'ities : - (I) Tapasya (austerities and penanoes) ; (2) contentment ; 

(3) Astikya (faith in the God and the Vedas, Devas, Dharma and Adharma) 

(4) Charity (in good causes) ; worship of God ; hearing the Siddhanta* 
(established sayings) of the Vedas ; Hrl or modesty (not to do anj 
irreligious or blameable acta) ; Sraddha (faith to go do good works that 
are sanctioned) ; (9) Japam (uttering silently the mantrams, G&yatris oi 
sayings ot Puranas) and (10) Homam (offering oblations daily to the Sacrec 
Fire. There are five kinds of Asanas (Postures) that are commendable :- 
PadmasaD, Svaslikasan, Bhadrasan, Vajrasan and- Virasan. Padmasat 
consists in crossing the legs and placing the feet on the opposite thighi 
(the right foot on the left thigh and the left foot on the right thigh 
and catching by the right hand brought round the back, the toes o 
the right foot and catching by the left hand brought round the bask 
the toes of the left foot ; sitting then straight and with ease. This u 
recommended by the Yogis (and by this one can raise oneself in the air) 

N. B.— The hands, according to some, need not be oarried round thi 
back ; both the hands are crossed and plaoed similarly on the thighs, 
11-20. Place the soles of the feet completely under the thighs, ksei 



Book VII.] CHAPTER, XXXV. 719 

the body straight, and sit %b ease. This is called the Svastik&san. 
Bhadrasan consists in placing well the two heels on the two sides of 
the two nerves of the testicles near the anus and catching by the two 
hands the two heels at the lower part of the testicles and then sitting 
at ease. This is very much liked by the Yogis. Vajr&san (diamond seat) 
consists in placing the feet on the two thighs respectively and placing 
the fingers below the thighs with the hands also there, and then sitting 
at ease. Virasan consists in sitting cross on the hams in placing tha 
right foot under the right thigh and the left foot under the left thigh 
and sitting at ease with body straight. 

Taking in the breath by the Ida (the left nostril) so long as we count 
" Om " sixteen, retaining it in the Sujumna so long a<? we count " om " 
sixty-four times and then exhaling it slowly by the Pingalft nadi (the 
right nostril) as long as we count " Om " thirty-two times. (The first 
process is called Puraka, the second is called Kumbhaka, and the third 
is called Reohaka). This is called one Pran&yama by those versed in 
the Yogas. Thus one should go on again and again with his Pranayama, 
At the very beginning, try with the number twelve, i. c, as we 
count " Om " twelve times and then increase the number gradually, 
to sixteen and so on. Pranayama is of two kinds :— Sagarbha and 
Vigarbna. It is called Sagarbha when Pranayama is performed with 
repeating the I?ta Mantra and Japara and meditation. It is called Vigar- 
bha Pranayama when « Om " is simply counted and no other Mantram. 
When this Pranayama is practised repeatedly, perspiration comes first 
when it is oailed of the lowest order ; when the body begins to tremble, 
it is called middling ; and when one rises up in the air, leaving the 
-round, it is called the best Pranayama. (Therefore one who practises 
Pranftyama ought to continue it till ho becomes able to rise in 
tho air). 

21-30. Now comes Pratyahara. The senses travel spontaneously 
towards their objects, as if they are without anyone tos check, lo cur 
them perforce and to make them turn backwards trom those » object „ 
called "Pratyahara." To hold the Prana Vdyu on toes, heels, kne s, 

J, 'between L eyebrows, and on^P of 

Jivatma. ThieistheDhyana. Samftdhr » .denying always^ ^ ^ 
and Param&tmft. Thus the sages say. v&am _ ^ 
SamprajBata, or Savikalpak and (2) Nuv.kalpak. 



730 



&Kt MAD DEVlBHAGAVATAM. 



the Knower, Knowledge and the Thing Known, remain separate in tbi 
consciousness and yet the mind feels the one Alchanda Sachchid&nandt 
Brahma and his heart remains, th^re, that is oalled Saraprajniti 
Samftdhi ; and when those three vanish away and the . one Brahmi 
remain?, it is called Asatnprajnata Samadhi). Thus I /havo described t( 
you the Yoga with its eight limbs. 0 Mountain! This body composec 
of the five elements, and with Jiva endowed with the essenoe of the Sur 
the Moon, and the Fire and Brahma in it as one and the same, it 
denominated by the term " Vis'va." There are the 350,000 uadis in thii 
body of man ; of these, the principal are ten. Out of the ten again, thi 
three are most prominent. The foremost and first of theso three i< 
Susumna, of the nature of the Moon, Sun, and Fire, situated in the centre 
of the spinal cord (it extends from the sacral plexus bolow to the 
Brahmaradhra in the head at the top where it looks liko a blown Dbustura 
flower). On the left of this Susumna is tho Ida Mdi white and looking 
like Moon ; this Nadi is of the nature of Force, nectar-like. On the 
right side of the Susumna is the PingahX Nadi of the nature of \ male 
it represents the Sun. The Susumna comprises the nature of the all 
the Tejas (fires) and it represents Fire. 

31-41. The inmost of Susumna is Viohitra or ChitrinJ Bhulin^aro 
nadi (of the form of a cobweb) in the middle of which resides the IchchA 
(will), JBana (knowledge) and Kriya (action) Saktis, and resplendent 
like the Millions of Suns. AboTe Him is situated Hrim, the Maya Vija 
Haratma with " Ha" and Chandravindu repesenting the .Sound (Nftda). 
Above this is the Flame, Kula Kundalini (the Serpent Fire) of a red 
colour, and as it were, intoxicated. Outside Her is the AdhAra Lotus of a 
yellow colour having a dimension of four digits and comprising the four 
letters " va ", " s'a ", " sa " and «' sa ". The Yogis meditate on this. In its 
centre is the hexagonal space (Pitham). This is called the Mula dhara for 
it is the base and it supports all the.six lotuses. Above it is the Svadhiethana 
Chakra, fiery and emitting lustre like diamond and with six petals re- 
presenting the s'x letters " ba ", " bha ", '• ma ", " ya ", *< ra ", «' l a " The 
word " Sva " means " Param Lingam " (superior Male Symbol). There- 
fore the sages call this "Svadhisthan" Chakram. Above it is situated 
the " Manipura Chakram " of the colour of lightning in clouds and very 
fiery ; it comprises the ton petals, comprising the 10 letters da.dha, na, ta, 
tha, da, dha, na, pa, pha. The lotus resembles a full blown pearl ; 
hence it is "Manipadma." Visnu dwells here. Meditation here leads 
to the sight of Visnu, Above it is " Anflhata " Padma with the twelve petals 
representing the twelve letters Ka, Kha, Oa, Gha, m*, (oha), (ohha), (h), 
MwAm- ta. and tha. In the middle ia Banaliogani, resplendent) like 



Book VII.] CHAPTER XXXV. 721 

the S m. Tiiii lotus emits the souud S'abda Brahma, without beine 
struck ; therefore it is called the Anahata Lotus. This is the source ot 
joy. Here dwells Rudra, the Highest Person." 

42-43. Above it is situated the Vis'uddha Chakra of the sixteen petal?, 
comprising the sixteen lettets a, a, i, i, u , fi, ,.j F j, li;lri,e, ai, o, ar, 
am, ah. This is of a smoky colour, highly lustrous, and' is situated in 
tbe throat. The Jivatma sees the Paramatma (the Highest Self) here and 
it is purified ; hence it is called Vis'uddha. This wonderful lotus is termed 
Akfls'a. 



44-45. ^ Above that is situated betwixt the eyebrows the exceedingly 
beautiful Ajfia Chakra with two petals comprising the two letters " Ha " 
and Ksa. The Self resides in this lotus. When, persons are stationed 
here, they can see everything and know of the present, past and future 
There one gets the commands from the Highest Deity (e. g. now 
this is for you to do and so on) ; therefore it is called the Ajfia 
Chakra. 

46-47. Above that is the Kailas'a Chakra; over it is tbo Rodhiui Ch-ikra. 
O One of good vows ! Thus I have described to you all about the Adhara 
Chakras. The prominent Yogis say that abovo that again, is the Vindu 
Sthan, the seat of the Supreme Deity with thousand petals. O 
Best of Mountains ! Thus I declare the best of the paths leading 
to Yoga. 

48. Now hoar what is the next thing to do. First by the >4 Putaka" 
Pratiayama, fix the mind on the Muladhilra Lotus. Then contract and 
arouse the Kula Kundalini S'akti there, betweeu the amis and the 
genital organs, by that Vayu. 

49. Pierce, then, the Liogams (the lustrous Svayauibhu Adi Lingam) 
in the several Chakras above-mentioued and transfer along with it the 
heart united with the S'akti totho Sahasrara (the Thousand petalled Lotus). 
Then meditate the dakti united with S'ambhu there. 

50-51. There is produced in the Vindu Chakra, out of the intercourse 
of S'iva and Sakfci, a kind of nectar-juico, resembling a sort of red-dye 
(lac). With that Nectar of Joy, the wise Yogis make the Maya Sakti, 
yielding successes in Yoga, drink ; then pleasing all the Devas in the 
six Chakras with the offerings of that Nectar, the Yogi brings the S'akti: 
down again on the Mul&dh&ra Lotus. 

91 




?22 3ttl MAD DEVt BHAGAVATAM. 



52. Thus by daily practising this, all the above mantras will no 
doubt, be made to come to complete success. 

53-54. And one will be free from this Samsara, filled with old age 
and death, etc. O Lord of Mountains ! I am tie World Mother ; My 
dcvotoe will get all My qualities ; there is no doubt in this, 0 Child ! 
1 have thus described to you the excellent Yoga, holding the Vayu 
(Pavana Dhfirana Yoga). 

55, Now hear from Me the Dharaua Yoga. To fix thoroughly one's 
heart on the Supremely Lustrous Force of Mine, pervading all the 
quarters, countries, and all time leads soon to the union of the Jiva and 
the Brahma. 

56-58. If one doos not quickly do this, owing to impurities of heart, 
then the Yogi ought to adopt what is called the '« Avayava Yoga." 0 
Chief of Mountains ! The SAdhaka should fix his heart on ray gentle 
hands, feet and other limbs otie by one and try to conquer each of these 
places. Thereby his heart would be purified. Then he should fix that 
purified hoart on My Whole Body. 

59-62. The practiser must practise with Japam and Homam the 
Mantram till his mind be not dissolved in Me, My Consciousness. By the 
practise of meditating on the Mautra, the thing to be known (Brahma) 
is transformed into knowledge. Know this as certain, that the Mantra is 
futile without Yoga and the Yoga is futile without the Mantra. The Mantra 
and the Yoga are the two infalliable means to realise Brahma. As the j»r 
in a dark room is visible by a lamp, so this Jivatma, surrounded by 
May?, is visible by means of Mantra to the Paramatma (the Highest 
Sell). 0 Best of Mountains ! Thus I have described to you the Yogas 
with their Angas (limbs). You should receive instructions about these 
from the mouth of a Guru ; else millions of S'astras will never be able 
to give you a true realisation of the meanings of the Yogas. 

Here ends the Thirty-fifth Chapter of the Seventh Book on the Yoga 
and the Mantra Siddhi in the Maha PurAnam S'ri Mad Devi Bbagavatam 
of 18,000 verses, by Maharsi Veda Vylsa, 

CHAPTER XXXVI. 



1-4. S'ri Devi said:-"0 Himalayas ! Thus making one's own 
self attached to the Yoga by the above-mentioned process and sitting 
on a Yoga posture, one thould meditate on My Brahma Nature with 



Book VII.] CHAPTER XXXVI. 723 

an unfeigned devotion. (How the knowledge of that Formless Existence 
and Imperishable Brahman arises, now hear.) He is manifest, near, 
yea, even moving in the hearts of all beings. He is the well-known 
Highest Goal. Know that all this whatever, waking, dreaming, or 
sleeping, which moves, breathes or blinks, is founded on Ilitn. lie is 
higher than Being and Non-being : higher than the Wisdom, He is the 
Best Object of adoration for all creatures. He is brilliant, smaller than 
the smallest and in Him the worlds are founded and the Rulers thereof. 
He is the Imperishable Brahman. He is the Creator (Life), the llevealer 
of Sacred Knowledge (speech) and Omniscient (or the Cosmic Mind;. This 
is the Truth. He is Immortal, O Saumya ! Know that He is tha target 
to be hit. 

jfote.—The words " higher than wisdom " mean higher than Brahma. 
(Bnhma is the highest of all Jivas, higher than Brahma means higher 
than all creatures. The word VijfUna denotes Brahma as we find in 
the following speech of Brahma in the Bhagavat PurSua) " I, the Wisdom 
Energy (VijB&na-Sakti) was born from the navel of this Being resting 
on the Waters and possessed of the Infinite Powers." 

Visnu is called " Prana" became he is the leider of all (Praiia-netri). 
He is called Vak, because He is the Teacher of all ; Visnu is called 
Manas because He is the adviser of all (Mantri). He is the Controller of 
all the Jivas. 

The third verse lays down that Brahman is to be meditated upon o r 
that the Manana should be porformed ; as the second verse teaches that 
Dhyana or concentration also is necessary. 

5 6. Take hold of the Mystic Name as the bow, and know that the 
Brahman is the aim to ba hit. Put on this the great weapon (Om), the 
arrow (of the mind) sharpened by meditation. Withdraw thyself from 
all objects, and with the mind absorbed in the idea of Brahman, hit tha 
aim; for know, O Saumya! That Imperishable alone to be the Mark 
The Great name"Om" is the bow, the mind is the arrow, and the 
Brahman is said to he the mark. It is to be hit by a man whose 
thoughts are conoentrated, for then he enters the target. 

AWe—Thm S'rwina, Manana, and Dhydna of Brahman have been 
taught. This is the method of Brahma-upftsana. 

7. In. Him .re woven the heavens, and the interspaces, and min 
■to with , the senses.' Kaow Him to be the one Support of all, 



724 6r1 mad devI bhAgavatam. 



Atman. Leave off all other words (as well as the worship of other deities). 
This (Atman) is the refuge of the Immortals. 

" He is the bridge of the Immortal "—the words Amrita or Immortal 
means Mukta Jivas. In the Vedanta Sutra I, 3-2, it has been taught 
that the Lord is the refuge of ihe Muktas. So al^o th it " lie is the 
Highest Goal of the Muktas. 

8-9. In Him the lifo-weba (uadis) are fastened, as the spokes to the 
nave of * chariot ; lie is this (Atman) that pervades the heart, and by 
his own free will - manifests Himself in diverse ways (as Vis va, Taijasa, 
etc., in waking, sleeping, etc, states); and also as One as Praj 3a in the 
dreamless state. Meditate on the Atman as Om (full of all auspicious 
qualities and who is tlio chief aim of the Vedas), in order to acquire 
the knowledga of the Paramtltman, Who is beyond theTrakriti and the Sri 
Tattva. Your welfare consists in such knowledge. 

Note.— This shows that Brahman is the Antarytlmin Purusi. He 
resides in the heart where all the 72,000 Nudis meet, as the spokes meet 
in the navel of the wheel. He moves within the organs, not for His 
own pleasure, but to give life and energy to them all. The Om with all 
its attributes must be constantly meditated upon. He manifests Himself 
in manifold ways in the waking and ,dreaming states as Vis'va and 
Taijasa ; while He manifests as One in the state of Susupti or Dream- 
less sleep as Pr&jfia. He is beyond darkness ; He has no mortal body. 
Meditate on such Visuu in the heart in order to get the Supreme 
Brahman, with the help of the Mantra Om, The result of such 
meditation is that there is the welfare of yours — all evils will ceaBe, and 
you will get the bliss of the manifestation of the Divinity— your 
Real Self within your Heart. 

10. He who is All-Wise, and All-Knowing, whose Greatness is 
thus manifested in the worlds, is to be meditated upon as the Atman 
residing in the Ether, in the Fourth Dimensional Space, in the shining city 
of Brahman (the Heart). He is the Controller of the mind and the Guide 
of the senses and the body. He abides in the dense body, controlling the 
heart. He, the Atman, when manifesting Himself as the Blissful and 
Immortal, is seen by the wise through the purity of the heart. 

11. The fetters of the Jivas are out assunder, the ties of Linga- 
dehas and Prakriti are removed (the effeots of all) his works perish, when 
Be is seen who is Supremely High (or when the Supremely High looks 
at the Jlv».) [Note.— Visnu is Paravare, beoause Par* or High 
Beings like Rama ; Brahmfis, eto,, are A?»r» or inferior in His companion.) 



Book VII.] CHAPTER XXXVI. 725 

[Note.— This shows the result of Divino Wisdom in the U«t vorse. The 
Avidya covers both Is' vara and Jiva. It prevents Is'vara being seen by 
Jivu, and Jiva seeing ts'vara. It is a direct bondage ol Jiva and a 
metaphorical fetter of ts'vara. Avidya is the name given to Prakriti in 
Her active state. When Her three qualities Sattva, Rajas and Tamas, 
are actively manifest. Destruction of Avidya means putting those 
(Julias in their latent state. There is a great difference between the 
destruction of the Avidya-— fetters as taught in this verso, and the 
unloosening of them as previously described in this verse ! There Avidya 
still remained, for it was merely a Paroksa or intellectual apprehonsion 
of Truth. Here Avidya itself is destroyed by Aparoks.t, or Intuitive 
Knowledge of lirahman. 

The bonds are five : — Th« lowest is the Avidya bond, then the Linga- 
deha bond, then the Pramachchadaka Prakriti bond, the Kama bond 
and the Karma bond. Whon all these bonds are destroyed, then the 
Jiiaoi goes by the Path of Light to the Santamka Loka. Before pro- 
ceeding further all have to salute the Sis' u-m^ra— the Dweller on the 
threshold— the hub of the Universe. 

The Sis'umara literally means the Infant Killer and means the 
porpoise and is the name of a constellation, in the north, near the I'ole. 
It corresponds perhaps with the Draco or the Ursa Minor. For a 
fuller description of it, see Bhagavad Purana Book 5, Chapter 23. Here 
it is a mystioal reference to a Being of an exalted order, which every 
Jfiani passes by, in his way beyond this Universe. It may correspond 
with the ring-pass- not of the ' Secret Doctrine ! It is the name of Uari, 
also, as we fiid the following verse " The Supreme Hari, the Support of 
infinity of worlds and who is called Sis'umara, is .saluted by all kuowors of 
Brahma on their way to the Supreme God. 

12. The Brahman (called Sis'umaram) free from all passions and 
parts (manifests in the external world) in the highest Golden Sheath 
(the Cosmic Egg). That is pure, that is the highest of Lights, it is 
that which the knowers of Atmun know. r>fc.-» He is in the Centre 
of the Cosmic (as Sis'umara, the Light of all Cosmic Suns). He is even 
in the centre of our Suo and illumining all planets." 

In the 8r.t respect He is meditated upon as Sis'umara and in the 
second as Gftyattrl." [Note.-ln man, the Brahman man.fests .n the 
heart or the Auric Egg. called the city of Brahman In th. Universe, 
He manifeso Himself in the Cosmic Egg, called the - Golden Sheath. 
These are the two places where Brahman may be meditated upon. 



726 



Silt MAD DEVt BHAGAVATAM. 



This vorse has boen explained in two different ways : First, as apply- 
ing to Sis'iimAra and secondly, as teaching how to meditate on NarAyana 
in the Sun, The 'Golden sheath'' would then mean the Solar sphere. 
The Supremely High Brahman resides in the excollent Golden Sheath. 
He is Pure and Without parts. 

13. The Sim does not shine there in His Presence nor the Moon 
and the Stars (for His Light is gieater than theirs, they appear as if 
dark in that Effulgonco, like the candle-light in the Sun. Nor do these 
lightnings, and much less this fire shine thero. When He shines, 
everything shines after Him ; by His Light all this becomes manifest. 

Him the Sun does not illumine nor the moon and the stars. Nor do 
these lightnings; much le ; s this Fire illumines Him. When He illumines 
all (the Sun, etc..) than tlicy shine after (llirn with His light). This 
whole Universe reveals His Light (is His Light anil its Light is His). 
N<>le. — The Sun, etc., do not illumine Him, i.e., cannot make Him 
manifest. 

14. The Kternally Free is verily this Brahmin only. He is in 
the West, in the North and the South, in the Zenith and the Nadir. 
The Brahman alone is ; it is Ho who pervades all directions. This Brahman 
alone is it who pervades, This Brahman alone is the Full (that exists 
in all time the Eternity). This Brahman is the Best : — 

This (idam) lirahman is alone the Vis'vam or Infinity or Full (pftrnam). 
This alone is the Best, the Highest of all. As the word " idam" is used 
several times in this verse, it qualifies the word Brahman and not 
" vis'vam,' [Note. — The Brahman was taught to be meditated upon fully 
in the Heart and the Hiranmaya Kos'a. But lest one should mistake 
that He is thus limited in those two places, one is to infer that they are 
„■ selected as the best. 

15-1(1. The man who realises thus is satisfied and has all that he 
wants to do and is considered as the best. He becomes Brahman and 
his Self is pleased and he neither wants anything nor becomes sorry. 0 
King ! Fear oomos from the idea of a second ; where there is no seoond, 
fear does not exist. No danger then arises for him to be separated 
from Me. Nor I also get separated from him. 

17. 0 Himalayas ! Know that I am he and he is I. Know that I am 
seen there where My JBanl resides. 

18. Neither I dwell in any sacred place of pilgrimage, nor do I liv u 
in Kailnsa nor in Vaikuntha nor in any other place. I dwell m the hear 
lotwof My JBanl 



Book Vlt] CHAPTER XXXVI. w 

19. The blessed man who worships once My Jnuiii, gets Koti 
times the fruit of worshipping Me. His family is rendered pure and 
his mother becomes blessed. He whose heart is diluted in the all- 
pervading Brahma Consciousness, purifies this whole world. There is no 
doubt in this. 

20. O Best of Mountains ! I have now told everything that you 
asked about Brahma J Sana. Nothing now remains to be further 
described. 

21. This Brahma Vidya (science of the knowledge of Brahroa) is 
to be imparted to the eldest son, who is devoted and of good character 
and to him who is endowed with the good qualities a,} enumerated in the 
S&stras and not to bo given to any other person. 

22. He who is fully devoted to his lata Deva and who is equally 
dovoted to his Guru, to him the high-minded persons should declare the 
Brahma Vidya. 

23. Verily, he is God himself, who advises this Brahma Vidya ; no 
one is able to repay the debts due to hiin. 

24. He who gives birth to a man in Brnhma, if, no doubt, superior 
to the ordinary father ; for the birth that a fathor gives is destroyed j but 
the birth in Brahm* that is given by the Guru is never destroyed. 

25. So the Sruti says :— Never do harm to the Guru .who imparts 
tho knowledge of Brahma. 

26. In all the Siddhantas (decided conclusions) of the Sastras, it is 
stated that the Guru who imparts the knowledge of Hrahmai s the beat 
and the most honourable. If &va becomes angry, the Guru can save ; 
but when the Guru becomes angry, Ankara cannot save. So the Guru 
should be served with the utmost care. 

27 So the Guru must be served with all the cares that are possible ; 
by body, mind, and word one should always please Him. Otherw.se 
he becomes ungrateful and he is not saved. 

28 O Bust of Mountains! It is very difficult to acquire Brahma- 
ml Hear a story. A Muni named Dadhyam of Atbarvana fam.Iy 
wenl* Indra and grayed to him to give Krahma Jnana 

M wou,d g ive '"^^"ZZZTmZS- 

body, I would sever your head. Dm lb, - a ^ ^ ^ 
Save him the Brahma-J 5&na. After a few day , s 
the Muni and prayed for Brahma V.dya. The Mum sa-d . 



728 



SrI MAD DEVt bhAgavatam. 



you the Brahuia-Vidya, Indra will cut off my head." Hearing this 
the two As'vins said . — " We will cut your head and keep it elsewhere 
and we will attach the head of a horse to your body. Instruct us 
with the mouth of this horse and when India will out off your this 
mouth, we will replace your former he»d." When they said so, the 
Muni gave them, the Brahma- Vidya. Indra cut off his head by his 
thunderbolt. When the horse-head of the Muni was cut off, the two 
physicians of the Devas replaced his original head. This is widely 
known in all the Veda?. 

O Chief of Mountains ! lie becomes blessed who gets this the 
Brahma-VidyA. 

Here ends theThiity-sixth Chapter of the Seventh Book on the 
Highest Knowledge of Brahma in the Mahapur&nam, Sri Mad Devi 
Bbftgavatam, of 18,000 verses, by Maharsi Veda Vyasa.' 



CHAPTER XXXVII. 



1. The Himalayas said :— " O Mother ! Now describe your Bhakti 
Yoga, by whiah ordinary men who have no dispassion, get the knowledge 
of Brahma easily. 

2-10. The Devi said :—" O Chief of Mountains ! There are three 
paths, widely known, leading to the final liberation (Moksa). These are 
Karma Yoga, J nana Yoga and Bhakti Yoga. Of these three, Bhakti 
Yoga is the easiest in all respects ; people can do it very well without 
incurring any suffering to the body, and bringing the mind to a perfect 
concentration. This Bhakti (devotion) again is of three kinds as the 
Gunas are three. His Bhakti is Tamasi who worships Me, to pain 
others, being filled with vanity and jealousy and anger. That Bhakti 
i. Rajasic when one worships Mc for one's own welfare and does not 
intend to do harm to others. He has got soma desire or end in view, some 
fame or to attain some objects of enjoyments* and ignorantly, and 
thinking himself different from Me, worships Me with greatest devo- 
tion Agsin that Bhakti is Sattvikt when anybody worships M» 
to purify his sins, and offers to Mo the result of all big Karmas, think- 
ing that Jiva and Is' vara are separate and knowing that this action o 
his is anthemed in the Vedas and therefore must be observed, W 
SAktviki Bhakti is different from the Supreme Bhakti as the worship?"' 



Book VU.J CHAPTER XXXVII. m 

think Me separate ; but it leads to the Supreme Bhakti. The other 
two Bhaktis do not lead to Para Bhakti (the Supreme Bhakti or the 
Highest unselfish Love.) 

11-20. Now hear attentively about the Para Bbakti that I am now des 
cribing to you. Ha who hears always My Glories and recites My Name and 
whose mind dwells always, like the incessant flow of oil, in Me Who is the 
receptacle of all auspicious qualities and Gunas. But he has not the 
least trace of any desire to get the fruits of his Karma ; yea he does not 
want Samipya, Sarsti, S&yujya, and S&lokya and other forms of 
liberations ! Ho becomes filled with devotion for Me alone, worships 
Me only ; knows nothing higher than to serve Me and he does not 
want final liberation even. He does not like to forsake this idea of Sevya 
(to be served) and Sevaka (servant who serves). He always meditates 
on Me with a constant vigilance and actuated by a feeling of Supreme 
Devotion ; he does not think himself separate from Me but rather 
thinks himself " that I ara the Bhagavatt." He considers all the Jivas 
as Myself and loves Me as he loves himself. He does not make any 
difference between the Jivas and myself as he finds the same 
Chaitanya everywhere and mainfested in all. He does not quarrel 
with anybody as he has abandoned all ideas about separateness ; he 
bows down, and worships the Chandalas and all the Jivas. He 
who becomes filled with devotion to Me whenever he sees My place, 
My devotees, and hears the Sastras, describing My deeds, and when- 
ever he meditates on My Mantras, he becomes filled with the highest love ; 
and his hairs stand on their ends out of love to Me and tears of love flow 
incessantly from both his nyes ; he recites My name and My deeds in a 
voice, choked with feelings of love for Me. [N. B. — The Para. Preraa 
Bhakti is liice the maddening rush of a river to the Ocean ; thence in the 
shape of vapour to the highest Himalayan Mountain psaks to be con- 
gealed into snow where various plays of bright colours take place.] 

21-30. O Lord of the mountains ! Ho worships Me with intense 
feeling as the Mother of this Universe and the Cause of all causes. 
He performs the daily and occasional duties and all My vows and sacri- 
fices without showing any miserly feeling in hi* expenditure of money. 
He naturally longs to perform My festivities and to visit plaoes where My 
Utsabs are held. He sings My name loudly and dances, being iutoxicated 
with My love, and has no idea of egoism and is devoid of his body-idea, 
thinking that the body is not hie. He thinks that whatever is Prarabdha 
(done in his previous lives) must come to pass and therefore does not 
become agitated as to the preservation of his body and soul. Tins sort 
ol Bhakti is called the Para Bhakti or the Highest Devotion. Here the 



730 M MAP DEVt BHiQA VATAM. 

predominant idea is tho idea of the Devi and no otter idea takes its place. 
O Mountain I He gets immediately dissolved in My Nature of Consciousness 
whose heart is really filled with such Para Bhakfci or AH Love. The sages call 
the limiting stage of this devotion aud dispassion as JS4na (knowledge). 
When this Jnana arises, Bhakti and dispassion get their ends satisfied. 
Tea ! He goes then to the Mani Dvipa, when his Ahamk&ra does not crop 
up by his Prarabdha Karma, though he did not fail to give up his life in 
devotion. O Mountain ! That man enjoys there all the objects of enjoy, 
ments, though unwilling and. at the eud of the period, gets the knowledge 
of My Consciousness. By that he attains the Final Liberation for ever. 
Without this Jnana, the Final Liberation is impossible. 

31-33, He realises Para Brahma who gets in this body of his the above 
J Sana of the Pratyak Attna in his heart; when his.Pr&na leaves his body, 
he does not get re-birth. The (Srutisays: — "He, who knows Brahma, 
becomes Brahma." In the logic of Kantha Chamikara, (gold on the neck) 
the ignorance vanishes. When this ignorance is destroyed by knowledge, he 
attains all his knowledge tho object to be attained, when he recognises the 
gold on his neck. 

34-37. 0 Best of Mountains ! This My consciousness is different from 
the perceived pots, etc., and unperceived Maya. The image of this Paramat- 
ma is seen in bodies other than the Atma as the image falls in a mirror ; as 
the image falls in water, so this Paramatma is seen in the Pitrilokas. As the 
shadow and light are quite distinct, so in My Manidvipa, the knowledge of 
oneness. without a second arises. That man resides in the Brahma Loku for 
the period of aKalpa who leaves his body without attaining J nana, though 
he had his Vairagyam. Then he takes his birth in the family of a pure pros- 
perous family and practising again his Yoya habits, gets My Consciousness. 

38-45. O King of Mountains ! This Jnana arises after many births ; 
it does not come in one birth ; so one should try one's best to get this 
Jnana. If, attaining this rare human birth, one does not attain this 
Jfiana, know that a great calamity has befallen to him. For this human 
birth is very hard to attain ; and then the birth in a Brahmin family is 
rarer ; moreover amongst the Brahmin*, the kuowledge of t he Veda 
(the Consciousness is exceedingly rare.) The attaining of the six 
qualities (which arc considered as six wealth), restraint of passions, etc.; 
the success in Yoga and the acquisition of a pure real Guru, alt these are 
very hard to bo attained in this life. O Mountain ! The maturity and 
the activities of the organs of the senses, and the purification of the body 
according to tho Vedic rites' are all very difficult to attain. Know this again 
that to get a desire for final liberation is acquired by the merits acquired in 
many births. That man's birth is entirely futile, who attaining all the above 
qualifications does not try his best to attain this Jnana. So one should 



Book Vll.} CHAPTER XXXVIII , 

try one's beat to acquire the J Sana. Then, at every moment, he RaU the 
fruits of the As vamedha sacrifice. There is no doubt in this * s „/ ((C 
(clarified batter) resides potentially in milk, so the Vijiilna Brahma resides 
in every body. So make the mind the churning rod and always churn with 
it. Then, by slow degrees, the knowledge of Brahma will l.e attained 
Man attains blessedness when he gets this 3 nana ; so the Vedanta says: 

'bus I have described to you in brief, O King ot Mountains ! all that 

ou wanted to hear. Now what more do you want ? 

Here ends the Thirty-seventh Chapter of the Seventh Hook on tho 
;lories of Bhakti in the Mahil Pur&iiaman, Sri Mad IWi Hhagavatam, 
f 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER XXXVIII. 



1-2. The Himalayas said: — "O Devi! Describe tho placa* 
>n this earth that are prominent, sacred, and worth viiiunc; and which 
I'hou likest best. 0 Mother ! *ilso sanctify us by describing the vows 
ind utsabs that are pleasing to Thee, and by performing which, men 
become blessed and get themselves satisfied. 

3-10. The Devi spoke : -" O Ilimavan ! All the places that are 
on this earth are all Mine and all should ho visited. And every moment 
is fit for taking vows and utsab". For 1 am of the nature pervading 
every moment ; so whatever actions are performed at any inoni- nt 
are all equal to taking My vows and utsabs. O King of Mountains ! 
Still I am now telling something out of My affection to My Hhaktas. 
Hear. There is a great place of pilgrimage named Kolbap-ir* in the 
southern country. Here the Devi Laksmi always dwells. The second 
place is Mfttripura in the Sahyadri mountain ; here the Devi Henukft 
dwells. The third place is Tulajapur ; next is the place Saptas'ringa, 
the great places of Hingula and Jv&la Mukhi. Then the great places 
of Sakambhar!, Bhramari, Sriraktadantiki and Durga. The best of 
»ll places is that of Vmdhyaohal. VAsini, the great places of Annapurna 
aed the excellent Kftnohipur (Conjiverum). Next come the places of 
Bhtma Devi, Vimall Devi, Sri Chandraia Devi of Karnat, and the 
Place of Kaua'ikt. Then the great place of Nildmba on the topof the 
Nilftparvata, the place of Jftmbunodee'vari, and the beaut.ful Sr!na 0 ara. 

11-20, The great place of Sri Gubya Kali well 
.nd that of S'riMinak.i Devi established in Chid.mv.ram. The great 



732 • SrI MAD DEVt BHAGAVATAM. 

place named Vedaranya where the Snndari Devi is residing ; then the 
place named Ekamvarara, and the place Bhuv»nes'vara near Purufottama 
where I always dwell as Parti S'akti Bhuvanes'vari. The famous place of 
Mahalasft, known in the south by the name Mullari; the place of Yoges'vari 
Varut, and the widely known place of Nils S'arisvati in China. The 
excellent place of Bagala iw Baidyanath, the supreme place Manidvipa 
of Srimati Bhuvanes'vari where I always reside. The Yonimandala 
Kamakhyfl, the place cf Srimatt Tripura Bbariavi, the excellent of all 
the places in this earth, where the Devi Mahu Maya always dwells. There 
is no other place better than this ou the earth. Here the Devi becomes 
every month in Her course of menstruation add where the virtuous 
men are seen. Here all the Devas remain in the form of mountains 
and where on the mountains the excellent Devas inhabit. The sages say . 
That all the places there are of the nature of the Devi ; there is no 
better place than this Kamakbya Yonimandala. Puskara, the sacred 
place, is the seat of Gayatri ; the place of Chandika in Amares'a ; am! 
the excellent place of Puskareksini in Prabbasa. The place ofLinga- 
dbarini Devi in Naimisaranya, and the place of PuruhutA in Puskataks.i; 
Rati dwells in Asadhi. 

21-30. Dandini Paiames'vaii dwells in Chnndamundi. Bhuti dwells 
in Bbarabhuti ; and Nukule §vari dwells in Nakula. Chandrika dwells 
in , Harie'cbandra ; Sankari in S'rigiri ; Tris'ula in Japes'vara ; anJ 
Stiksma in Amrata Kes'vara. Sankari dwells in Ujjain, Sarvani in the 
place Madhyama, and Marga Dayini dwells in the holy Ksetra Kedara. 
The celebrated Hhairavi dwells in the place named Bhairtva ; Mangala in 
(Jaya Ksettra ; Sthanupriya in Kurukeetra ; and Svayambhuvi 
Devi dwells in Nakula ; Ugra dwells in Kankhal -. Vis'vesa dwells 
in Vimales'vara, Mab&nanda in Attahasa ; and MahantakS 
in Mahendra. Bhimes'vari dwells in Bhima; the Bhavflni Saokari 
dwells in Vastrapadma ; and Rudrani in Ardha Koti. Vie'alaksl 
dwell* in Avimukta ; Mahabhagft [dwells in Mahalaya ; Bhadra- 
karni in Gokarna ; and Bhadra resides in Bhadrakarnak ; Utpa- 
lftkfi dwell* in Suvarniksa ; Sthflnvts'a in SthAnu ; Kamala in Kamala- 
lay* ; Chanda in Chhagalandaka, situated in the south near the 6ea- 
coast. Trisandhya dwells in Kurundala ; Mukutes/vari in Makota; 
S&ndaki in Mandales'a ; Kali in Kalanjara ; Dhvani in Sankukarna ; 
Sthulft in Sthulakes vara ; and Parames'vari Hrillekha dwells in the 
heart lotuses of the Jlianins. 

81-84. The places mentioned above are all dearest to the Devi. 
First the merits of these places are to be heard ; next the Devi is to b« 



Book VII ] CHAPTER XXXVIII. 



733 



worshipped by tbo rites and c«remonie3 according to thes- rules. Or, 
O Mountain ! All tho holy places of pils<rim.iges exist io Kis'i. The 
Devi always dwells there. Persons, devoted to the Devi, sue these 
places and if they make Japam and meditate ou the lotus-feet of the 
Devi, they will csrUinly be freed from the bonds of Sarasara ; there is 
no doubt in this. I( anybody, getting up in the morning, recite the 
names of these pUces, all his sins would instantly be burnt away. 

35-40. And if one reads, in the time of Sraddha, before the 
Brahmins, these holy names of the Dev 1 , his Pitris will be purifi- 
ed of their sins in the Mahakas'a by the Maha Pr&na and will 
get their highest goal. 0 One of good vows ! I will now des- 
cribe to you the vows that are to be carefully observed by men 
a nd women; hear. Ananta Tritiyakhya Vrata (vow), RasakalySnt 
Vrata, and Ardranandakara Vrata, these three Vmtas are to be observed 
in the Tritiyft (third) tithi. The next come the Friday vow, the Krisna 
Chaturdas'i vows, the Tuesday vow, and the evening twilight vow. In 
this twilight vow, Maha Deva placed the Devi in the evening on an 
Asana ; and He, along with the other Devv, began to dance before Her. 
Fasting is enjoined in this vo.v; and then in the evening one must 
worship the Devi, the Giver of all auspicious things. Especially in every 
fortnight, if the Devi be worshipped, She gets extremely pleased. 

41. O Best of Mountains ! The Monday vow is very agreeable to 
Me ; the worship of the Devi should be done and then iu tho night one 
mast take one's food. 

42-43- The two nine nights vow called Navaratra are to be ob erved, 
one in the autumn and the other in the spring season. These are very 
dear to Me. He is certainly My devotee and very dear who for My 
satisfaction performs tliese and the other Nitya Naimittik vows, free 
from any pride and jealousy. He oertainly gets the Sajujya Mukti with 
Me. 

41-48. O Nagar&ja ! The Holy (Dol) festival in the month of 
Chait on the third day of the white fortnight is very pleasing to Me 
and should be observed by all. My devotee, perform the S'ayauotsava m 
the Paarntabt in the Hwnth of Asadha ; the Jagaranots.va m the 
Paurnamasi in the month of IWrtik, the Hatha Jatra ,n the 3rd of 
the white fortnight, in AeAdha; the Damanotsava » 0 
And my dear festivals in the month of Sravana an,, v.uou. 
other festivals. 



734 



&r\ mad BEvi bhAgavatam. 



47-49. In all these festivals one should feast well with gladness 
all My devotees, ami the Knmaris (virgins), well clothed and'dressed, 
and the boys, thinking them all to be of My very nature. No miser- 
liness is to be entertained and I should be worshipped with flowers, etc. 
He is blessed and attains his goal and is dear to Me who carefully and 
devotedly observes every year all these festivals. 0 Nagendra ! Thus 
I have described to you in brief all the vows that are pleasing to Me. 
These instructions are not to be given who is not a disciple nor to 
one who is not My devotee. 

Here ends the Thirty-eighth Chapter of the Seventh Book on the 
vows and the sacred places of the Devi iu the Maha Furanam Sri Mad Devi 
BhAgavatam. of 18.00;) verses, by Maharsi Veda Vyilsa. 



CHAPTER XXXIX. 



1. The Himalayas paid O Pevi ! 0 M:ih(Vv,iri ! 0 Thou, the 
Ocean of Mercy ! () World-, Mother ! Now describe in detail how Thy 
worship is conducted, the rules and ceremonials thereof. 

2-20. The Devi said : — " O King of Mountains ! I now describe 
to you the rites and ceremonies and the methods of My worship that are 
pleasing to Me. Hear it attentively and with fai th. My worship is 
of two kind" : — External and internal. The external worship is again 
twofold one is Vaidik, and the other is Tantrik. The Vaidik worship 
is also of two kinds according to the difference a in My forms. Those 
who are initiated in the Vedic Mantrams worship according to the Vodic 
rites and ceremonies and those who are initiated i:» the TunttikMantram 
worship ; according to the Tantrik rites. That stupid man is entirely ruined 
and goes to Hell who knowing the secrets of worship, actjeontrary to them. 
First I will describe to you the Vaidik worship ; hear. The highest 
Form of Mine that you saw before, with innumerable heads, innumerable 
eyes, innumerable feet, and the llluminer of the intelligences of all the 
Jivas, endowed with all powers, Higher than the Highest, Very Grand, 
worship That, bow down to That and meditate on That. 0 Nagendra ! 
This is the first form of worship that I describe to you* With your 
senses controlled, peaceful, with a well concentrated mind, void of egoism 
and vanity, and devoted to That, perform sacrifices to That, take rafuge 
of That, see That within the temple of your mind, and always recite 



hot VII.] CHAPTER XXXIX. 

100 

Her nama and meditate ou That. Take hold of Me, and My ideas with 
one pointed loving devotion and please Me with the performance of 
sacrifices, austerities and gifts. By My Grace, you will , 10 doubt be 
able to get the Final Liberation. Whoever is entirely attached to Me, think- 
ing Me as the Highest, is the foremost amongst the Bhaktas. I pro- 
mise that I will certainly deliver him from this ocean of the world. 0 
King pf mountains ! Meditation with Karma and JiUna with Bhakti will 
lead one to Me. Only the work alone will fail to get one to Me. 0 Hima- 
van ! Prom Dharraa arises Bhakti and from Bhakti arises the Highest 
J nana. What are said in the Sruti and Smriti Sastras the Maharsis take, 
that as the Dharm*; and what are written in other !§astras, they take them 
to be Db.aruiabb.asa (tho Shadow or reflection of Dharma). Out of My 
omniscient and omnipotent- Nature, the Vedas have oome. Owing to the 
want of Ignorance in Me, the Vedas can never be invalidate 1 ). The 
Smritis are formed out of the moHiiiug of the Vedas ; so the Smritis and 
I'urar as, formed by Maim and the other KiBis, are authoritative!. In somo 
places it is hinted that there other Sistras thin the Vedas, takin" the 
Tantras indirectly into account. Although the nutters relating to the 
Dharmas are mentioned thereiu, but as they are apparently contrary to 
the Srutis, the Tantras are not accepted by the Vaidik Pundits. 
The other &btra makers are marked with their ignorance ; so their sayings 
cmnot bo authoritative. Therefore he must resort eutirely to the Vedas 
who want the final liberation. As the king's order is nover disobeyed 
amougst his subjects, so the Sruti, the Command of Mine, the Lord of 
all, can never be abandoned by men. 

21-30. To preserve My Commandments, I have created the Brahmana 
and the Ksattviya castes. My secrets are all embodied in the Gratis. For 
that reason, the words of the Srutia ate no doubt to be known and 
observed by the sages. 0 Mountain ! When the Dharma (righteousness) 
declines and the Ad harma (unrighteousness) reigns supreme, I then 
manifest Myself in the world as Sukambhaii, lUn.a, Krisna and others. 
Therefore, the Devas, the preservers of the Vedas, and 1 he Daitjas, the 
destroyers of tho Vedas are classified. Whoever does not practise accord- 
ing to the Vedes I have created mmy hells for their lessons. When the 
sinners hear of those helk, they get extrsraely terrified. The king should 
banish those stupid persons from his kingdom and the Brahmins- staid 
not talk with them nor take them in their own lines nor when partaking 
of food, those who forsake the VaiJic Dharma and go for shelter to another 
Dharma. The S'ftstras that are extant, as contrary to the S'rutis and 
Smritis, areullTamasi S'Mras : Mahudeva In. framed these V.ms, 
KipaUk, Kaulaks, Bhairava ani such like &.tr« for fascnatmg the 



?$6 ^ttt MAD DEVt BHAGAVATAM\ 



people ; else He has no object in framing them. Those Brabmans that were 
burnt up by the curses of Daksa, iSukra, Dadhichi and were banished from 
the p\th of the Vedas, it is for delivering them, step by step that 
Mahftdeva has framed the five Agamas, $aiva, Vaisnava, Saura, Sakta 
and Ganapatya S&slras. 

31-37. In those Tantra S'astras there are some passages in conformity 
with the Vedas and there are other passages contradictory to the Ved*s. 
If the Vaidik persons resort to passages in conformity with the Vedas, 
then there cannot arise any' fault in them. The Brahmins are not 
Adhikaris to those Taotrio texts that are contradictory to the Vedas. 
Those persons that have no claim to the Vedas can be Adhikaris to these 
latter texts. Therefore the Vaidik Bralirajuas should resort to the Vedas 
with all the care possible and make the Para Brahma ot the nature of J nana 
manifest within them. The Sanynsins, Vanaprasbhas, householders aud Btah- 
macharis should give up all their desires and take refuge in Me ; free from 
egoism and vanity, kind to all creatures, their hearts wholly given to 
Me and engaged in speaking out My places, with enrapt devotion. 
Tbey always worship My Virat (Cosmic) form, immersed in the Yoga called 
•Ais'varya Yoga (Cosmic Yoga dealing with the glories, prosperity of god). 
I illumine the understanding with the Sun of My Consciousness, and I 
destroy the Darkness of Ignorance of those persons that are always 
engaged in practising Yoga with Me. There is no doubt in this. 0 
Nagendra ! Thus I have described in brief the methods and prac- 
tices of the Vaidik Puja ; now I will tell you the Tantrik? Puja; hear 
attentively. 

38-47. On an image, or clean plot of ground, or on the Sun or the 
Moon, in water, in Vana Linga, in Yantra or on a cloth or in the lotus, 
of heart, one is to meditate and worship the Blissful, Higher than the 
Highest, the Devi, Who creates this universe with the three Gunas 
Sattra, Raja and Tama, Who is filled with the juice of mercy, Who is 
blooming in youth, Whose colour is red like the rising Sun, Mhose beauty 
overtops to the full, Whose all the limbs are exquisitely beautiful, Who is 
the sentiment of Love Incarnate, Who feels very much for the mental pain 
of Her Bhsktas, Who being pleased, mainfests Herself before the Bhaktas 
on Whose forehead, the segment of the Moon shines incessantly, and 
Whose four bands hold goad, noose and the signs of fearlessness and 
to grant boons. Until one isentitbd to the internal worship, one should 
worship the external ; never he is to abandon it. Worship is internal 
when one's heart gets diluted in Para Brahma, of the nature of the Univer- 
sal Consciousness. 0 Mountain I Know My Consciousness (Samvil) to 



Book V11.J CHAf 1ER XL 737 

be My Highest Nature 1 without any limitation*. Therefore it is highly 
incumbent to attach one's hearts, free from other adjunots, constantly to 
this 8amvtt And what is more than this Sam vit is this illusive world 
fall of Maya. So to get rid of this world one is to constantly meditate 
on Me, the Witness of all, the Self of all, with a heart full of devotion and 
free from any Sankalaps or desires. 

O Bett of Mountains ! Now I will describe to you in detail the 
external form of worship. Hear attentively. 

Here ends the Thirty -ninth Chapter of the Seventh Book on the 
worship of the World-Mother in Sri Mad Devi Bhagavatam, the Maha 
Puranam, of 18,000 verses, by Mahrsi Veda Vyasa. 

CHAPTER XL. 



1-5. The D«vi said: — Getting up from the bed early in the morning, 
one is to meditate on the thousand petalled lotus, bright, of the colour of 
camphor, in the top part his brain on the head. On this he should remember 
his S'ri Guru, very gracious looking, well decorated with ornaments, with 
His Consort Sakti and bow down to Him and within Him he should meditate 
the Kundalini Devi thus s— « I take refuge unto that Highest S'akti 
Kundalini, of the nature of the Supreme Consciousness, Who is manifest as 
Chaityana while up-going to the Brahmarandhra (the aperture supposed 
to be at the crown of tho head, through which the soul takes its flight at 
death) and Who is of the nature of nectar while returning back in the 
Susumna canal. After meditating thus, he should meditate on the Blissful 
FonuofMim within the Kundalini Fire situated in the Muladhara 
Lotus (coccygeal lotus). Then he should rise up to go for the calls of 
nature, etc, and complete Sendhya Bandanams and other duties. The 
best of the Brahmins, then, should for My satisfaction perform the 
Agnihotra Homa and* sitting in his Asan. makeSankalap (determination) 
to do My P&ja (worship). 

N. 8.-The brain has three divisions, the lower, the middle and the 
higher, or top-most part which is very pure. 

6.10. Next he i. to make BhuU S'uddhi (purification of elements _ of 
the body by respiratory attraction and replacement) and tte ti, * 
NyaT Then he should arrange the letters of he root 
Jd execute the Hrinekha Matrika Nyasa In this he is t .«* 
« H, » in the Mntftdbara, the letter «' R» » in ■» ■«* ^ ^ g 
in tie middle of his brows and Hrim on the top part of his head. Finis B 

99 



738 



Silt MAD DEvt BHAGAVATAM, 



then all tbe other Nyflsas according to that Mantra, ho should think within 
his body Dharma, J Sana, Vairdgyam, and Prosperity as the four legs of 
the seat and Adharma, A j nana, Avairagyam and non-prosperity, these 
four as the body of the seat on the four quarters East, South, West and 
North. Then he should meditate on the Great Deri in the lotus of his 
heart blewn by Pr&nayama, situated on the five seats of the Pretas. 0 
Mountain ! Brahmfl, Visnu, Rudra, Sadas'iva and ts'vara are the five Pretas 
situated under My feet. 

11. These are of the nature of earth, water, fire, air, and ether, the 
five elements and also of the nature of Jagrat (wak ing), Svapna (dreaming) 
Sufupti (deep sleep state) Turiya (tbe fourth state) and Atita Rupa, the 
(the fifth state) excluding the 4 states, corresponding to the five states. 
But I, who am of the nature of Brahma, am over and above the five 
elements and the five states ; therefore My Seat is always on tbe top of 
these five forces. 

12. Meditating on Me thus and worshipping Me with his mindoonceo- 
trated, he is next to make Japam (reciting My name slowly). After Japam 
he is to make over the fruits of Japam to Me. He should then place tbe 
Arghya for the external worship. 

13. Then tbe worshipper is to sprinkle with the Astra mantra 'Phat', 
air the articles of worship that are placed in front of him and pnrify them. 

14-18. He should close the ten quarters with the Chhotikft Mudra 
and bow down to his Guru. Taking bis permission, he should meditate on 
the outside seat, the beautiful divine form of his heart lotus and invoke the 
Deity outside and place Her on the seat by Prana Pratis tha and 
perforn Avubana, and present to Her Arghya (an offer of green gratis, 
rice, etc., made in worshipping a god), Padya (water for washing legs 
and feet), Achaman, water for bath, a couple of clothes, all sorts of 
ornaments, or scents, flowers and the necessary articles with due devotion 
and be should worship the attendant deities of the Yantra. If one be 
unable to worship daily the altondant deities, one must worship tbera 
on Friday. 

19. Of the attendant deities, one must meditate the principal deity 
of the nature of Prabba (illumination) and think that by Her rays the 
three worlds are pervaded. 

20. Next he should worship again the Bhuvanea'varJ Devf, the 
Chief Deity along with other attendant deities with scent, good smelling 
flowers and Nuivedya and various other tasteful dishes, 



Book VII.] CHAPTER XL. 739 

2\t2%. He should then recite the Sahasranama (thousand names) 
Btotra and the Devi S&kta Mantra " Aham Rudrebhih, etc., " and " Sarve 
vai P«v4 Devi mupatasthuh etc., " the Devi Atharva Siro Mantra and the 
Upanieads' Mantra of Bhuvanes'vari, the famous mantras, repeatedly 
ond thus bring My satisfaction. 

23-24. With hearts filled with love and with hair.* standing on 
their ends all should satisfy Me frequently with tears of love (lowing 
from their eyes and with voice choked with feelings and with dancing, 
music and singing and with his whole body filled with joy. 

: 25. My glory is well established in the Veda Parayana and in ail the 
Puranas. So for My satisfaction, one should offer daily to Mo one's 
everything with one's body and recite the readings from the Vedas. 

26-27. Next, after completing the Homa offerings, he should food the 
Brahmanas, tha young virgins well clothed, the boys and the public 
and the poor, thinking all of them to be so miny farms of the TWi. 
Then he should bow before tha IVivi that vesidos in hi* heart and 
fmally.by Samhilra Mndrft take leave of the Deity invoked. 

28. O One of good vows ! The Hrillekha Mantra (Hrirn) is the chief 
of all mantrams My worship and all other actions ought to be 
performed with this Hrillekha Mantram. 

29 I am always reflected in this Mirror of Hrillekha form ; so any- 
thin- offered in this Hrillekha Mantra of Mine is offered as it were 
with°all the Mantras. Then one should worship the Guru with orna- 
ments, etc., *nd think oneself blessed. 

30-31. O Himavan ! Nothing remains at any time unavailable to 
him who worships thus the Bhuvanes'vari Devi. After quitting his body, 
he goes to theMani Drip* My Place. He gets the form of the Devi; and 
the Devas constantly bow down to him. 

82-45. O Mahidhara ! Thus I have described to you the rules of 
worshipping the Great Devi ; consider this in all the aspects and worship 
Me according to your Adhikln (claim) and you will attain your «d. 
There ie no doubt in this. O Best of mountains I Th,s lustra Dev.g. U 
you .re not to tell to- those who are not the devotees, to those wh . are 
enemies, and to those who are cunning. " ™ °th 1th 

Glta, it is like taking off the covering from the breast of 
carefully keep it secret and think that 
Devi Glta ought to be given to a disciple, a Bhakta, the 



740 SRt MAD DEVf BHAGAVATAM. 



to one who is good natured, and well dressed and devoted to the Udvt. 
0 Mountain ! In the time of drfiddha (solemn obsequies performed in 
honour of the manes of deceased ancestors) he gets the highest place of 
the Pitris who reads this Devi GM before the BrAhmanas. Vyftsa 
said: — The Devi vanished there after describing all these. The Devas 
were glad and considered themselves blessed by the sight of the Devi. 

0 Janamejitva ! The Ilaimavati next took Her birth in the house of 
the Himalaya and was known by the name of Gnuri. Sankaia, the 
Dfiva ol the Devas, married Her. SadAnana (KArtika) was born pf them. 
He killed the TAdakA Amra. O "King! In ancient times, when the 
ocean was churned, nmmy gems were obtained. At that time the 
Devfts chanted hymns Id the Devi with a concentrated mind to gtt 
Laksmi Devi. To show favour to the Df-van, KamA Devi got out of 
the oeean. The Devas gave Laksmi to Visnn, the Lord of the Vaiknntha. 
Visnu was very glad at this. O King ! Thus I have described to you 
the Greatness of the Devi and the birth of Gauri and Laksmi. One's 
desires are all fulfilled when one hears this. O King! This secret I 
have described to you. Take care not to divulge it to any other body. 
This is the secret of the GitA ; so carefully conceal it. O One of pure heart ! 

1 have told to you this Divine and Sin-destroying narration, that you 
asked. What more do you want to bear ? Say. 

Here ends the Fortieth Chapter of the Seventh Book on the External 
Worship of the Devi in the MahApurAnam, Sri Mad Devi BhAgavatam, 
of 18,000 verses, by Maharsi Veda VyAsa. 



| The Seventh Book Completed. J 



The EXiglxfcl* Book 



CHAPTER, I. 



]4. Janamejaya asked : -" 0 Lord ! I have heard all that you 
have described about the sweet nectar-like characters of the Kings of the 
Solar and the Lunar dynasties. Now kindly describe the real Tattva of the 
VirAt Form of the Great Devi and how She was worshipped in every 
Munvantara by the Regent of that Manvantara and ihe Kin^s thereof. 
In what part of the year and in which place, nnder what circumstances 
and in what form and with what Mantras was the Devi worshipped ? 
Iam very anxious to hoar all this. O Guru 1 In fuct desciibe the 
gross forms of tha Adyi Sakti, the I)evl Bbagavati by concentrating 
attention to Which, I can have the power to understand the subtle forms 
of the Devi and I can get the highest good in this world 

5-9. Vyasa said :—" 0 King 1 Now hear. I am describing to jou 
in detail about) the worship of the Devi Bhagavati that loads to tho 
welfare of the Whole World ; the hearing of which or the practice of 
which enables one to get the highest good. In days of yore, the 
Devarei Narada asked Nar&yana about this very point ; I will now tell 
you what the Bhagavau, the Promulgator of the Yoga Tattva, advised 
Narada. Once on a time the all powerful Devarsi Narada entitled with 
all the Yogic powere, and born from the body of Brahma was travelling 
all over this earth and came to the hermitage of the Risi Narayana. 
Resting a while, and the troubles of the journey over, he bowed down to 
the Yogi Narayana and asked Him what you ask me now. Narada said:— 
0 Deva Deva Mah&deva ! O Thou, the Ancient Pnrusa, the Excellent One I 

7-9. O Omniscient ! O Thou, the Holder of the Universe ! O Thou 
Who art the repository of the good qualities and Who art praised by 
all ! 

1042. O Deva ! Now tell me what is the ultimate cause of this 
Universe : whence has this Universe its origin? And how does it rest ? 
To whom does it take refuge ? Where does it dissolve m the fame ot 
Pralaya ? Where do all the Karmas of these beings go to ? And wha 
Object is that who* knowledge destroys for ever the Maya, the Cause 



742 



Silt MAD DEVf RHAgaVATAM. 



of all this Moha (illusion)? Whose worship, what Japam, and Whose 
meditation in the lotus of heart are to be made, by which, O Deva ! the 
knowledge of ParamAtman rises iu the heart, as the darknes of the night 
vanishes by the rising of the Sun. 

13. O Deva ! Kindly reply to these my questions in such a dear 
manner as the ignorant people in this SarasAra can understand and get 
themselves across this ocean of Samsara. 

14-15. VyAsa said :— Thus asked by the Devarsi, the ancient NArA- 
yana, the Best of the Munis, the great Yogi gladly spoke :— " 0 
Devarsi ! Hear I will now speak to you all the Tattvas of this world, 
knowing which the mortal never falls into the illusion of this world. 

16. 0 Child I The original cause of this Universe is the Dev! Mahft 
Maya (the image of the Supreme Chaitanya Para Brahma) ; this is the 
opinion of the Risis, the Devas, Gandharvas, and other intelligent persons, 

17-23. It is written in the Vodas and other S&ttras that the Devi 
Bhagavati, worshipped by all in the Universe, creates, preserves and 
destroys the Universe by the influence of Her three Gunas, I now 
describe to you the nature of the Devi, worshipped by theSiddhas, Gan- 
dharbas and Ri|is, the mere remembering of Whom destroys all sin?, 
and gives final liberation Mok?a (and Dharma, Artha, and KAraa also). 
The powerful SvAyambhuva Manu, the First, the husband of Satarupfi, the 
prosperous and the Ruler of all the Manvantraas worshipped the 
sinless PrajApati BrahmA, his Father with due ^devotion and satisfied 
Him when the Grandsire of the Lokas, the Hiranyagarbha spoke to his 
son The excellent worship of the Devi should be done by you. By 
Her Grace, 0 Son, your work of creating worlds will be successful. 
Thus spoken by BrahmA, the Bibhu SvAyambhuva Manu, the Virftt 
incarnate, worshipped the World Mother with great austerties. And with 
bis concentrated devotion, he satisfied the Devi Deves'i and began to obant 
hymns to Her, the First-born, the MAyA, the Sakti of all, and the Cause 
of all causes. 

24-36. Manu said :— Thow art BrahmA, the ocean of the Vedas, 
Krisna, the abode of Lakfmi, Purandara. I bow down again and again 
to Thee, the Deves'i. the Cause of MAyA, the Cause of this Universe. 
Thou boldest s'ankha (the conchshell), chakra, gadA, etc., in Thy bands 
and Thou resident in the heart of NArAyana ; Thou art the Vedas 
incarnate, the World Mother, the Auspicious One, bowed down by all the 
Devas, and the Knower of the Three Vedas. 0 Thou, endowed with all 



Book VIII.J 



CHAPTER 1. 



743 



powers and glory! O Mahamaye ! Mahabbage ! MahoJaye I (tbo 
Self-manifested). Thou residest as the better half of Mabft Peva. and Thou 
dost all wliat are dear to Him. Tbou art the most beloved of Nanda, 
the Cow-herd (in the form of Maha Maya, the daughter who concealed 
Krisna and slipped from the hands of K«msa and got up in the air and 
remained as Vindhyavasini ; also in the form of Sri Krisna) Thou 
gavest much pleasure and wert the cause of all the festivities ; Thou 
takest away the fear due to plague, etc,; Thou art worshipped by the 
Deras. O Thou, the auspicious Bhagavati! Thou art the welfare of all incar- 
nate ; Thou fructifiest the desires of all to success ! Thou art the One to 
Whom all take refuge and Thou removest their all the dangers ; O Thoo, 
the three-eyed ! Gauri ! Narayani ! Obeisance to Thee. I bow down to 
that ocean of all brightness and splendour, without beginning or end, 
the One Consciousness, wherein this endless Universe rises and remains 
interwoven therein. I bow down to the Devi, whose Gracious Glance 
enables Brahma, Visnu, and Mahes'vara to do their respective works of 
creatio.g t preserving, and destroying the Universe. O Devi ! Thou art 
the Only One, whom all can b)w, since the lotus-born Brahma, terrified 
by the horrible Daityas, was freed by Thy prowess only. 0 Bhagavati ! 
Thou art modesty, fame, memory, lustre ; Thou art Laksni i, Girijft, 
the daughter of Himalaya, Thou art Sati, the Daksa's daughter ; Thou 
art the Savitri the Mother of the Vedas, Thou art the intelligence of 
all and Thou art the cause of fearlessness. So I now engage myself in 
reciting Thy Japam, Thy hymns and Thy worship. I meditate on Thee 
and see Thy form within my heart and hear Thy praises. Be graciously 
pleased on me, O Devi ! It is by Thy Grace that Brahma is the Uevealer 
of the Four Vedas, Visnu is the Lord of Laksml, Indra is the Lord of the 
Devas and of the three worlds ; Varuna is the Lord of waters, Kuvera is 
the Lord of wealth, Yama is the Lord of the dead, Nairrita is the Lord 
of the Raksasas, and Soma is the Lord of the water element and praised 
by the three worlds. Therefore, O A uspicious World Mother ! I bow 
down again and again to Thee. 

37-42. N&r&yana said :— " O Child ! When Sv&yainbhuva Mann, the 
son of Brahma, chanted thus the hymns to the Adya Sakti Bhagvati 
Narayani, She became pleased and spoke to him thus : -The Devi said 
" O King, theiBrahma's son ! I am pleased with your devoted worship and 
hymns; so ask boon from Me that you desire. Manu said:— "0 Devi! If Thou 
art graciously pleased, grant that my creation be finished without any 
hitch. The Dovl said :— " O King of Kings ! By My blessing, your work 
of creation will be completed without any obstruction. And by your 
punya (merits) they will no doubS multiply on and on, He who w«i* 



744 gilt MAD DEvt BHAGAVATAM. 



with devotion this hymo (stotra) composed by you, ' will get sons, fame 
and beauty in the world and, in the end, he will be entitled to get the 
Highest Place. The people will have powers unopposed by anybody, 
will get wealth and grains, will get victory everywhere and happiness ; and 
bis enemies will be ruined. Nftrayana said :— " 0 Child ! The Devi 
Bhagavati Adya Sakti granted thus the desired boon to Svayambhuva 
Manu and vanished away at once from his sight. Then the powerful 
Manu, obtaining thus the boon, spoke to his father :— O Father 1 Now 
give me a solitary place where I can worship the Devi with sacrifices 
and do my work of creating a good number of people. 

4t>-48. Hearing thus the words of the son, the Prajapati, the Lord 
thought over the matter for a long time : — " Flow this work would be done? 
Alas ! I have spent an endless time in this work of creation ; but as yet 
nothing has been done. For the Earth, the recepticle of all the Jivas is 
submerged in water and h»s gone down to the Kasdtala. What is to be done 
now ? There is only one hope and that is this :— If tbo Bhagavfin, the 
Primeval Person, under Whose Command I am engaged in this work 
of creation, helps me in this work of mine, no doubt it will be 
accomplished then and then only. 

Here ends the First Chapter of the Eighth Book on the description 
of the worlds in the Mahapuranam, Sri Mad Devi Bhagavatam, of 18,000 
verses, by Mabarsi Veda Vy&sa. 



CHAPTER II. 



1- 10. Narayana said :— (" 0 Child I When >ou have got your sense* 
controlled and have overcome lust, anger, etc., and other ene mies, then you 
are certainly entitled to hear this secret.) While Brahma was discussing 
on this subject with Marichi and the other Brahmarsis and witb Svayam- 
bhuva Manu, suddenly there came out of the nose of the meditative 
Brahma, one yrung boar (the child of a boar) of the dimension of one 
finger only. That little boar, that was just in the air, eoon became, 
while they were looking at it, enlarged to a very big elephant, in »n 
instant ; a very strange sight, indeed ! Seeing this, the Kuinaras Sanaka, 
etc., Marichi and the other Seven Hisis, and the Creator Brahma were 
struck with wonder and Brahma began to discuss thus ;— Oh 1 This 
young boar has cone out suddenly of My nose ; though it is a. wry small 
oue, it is certainly, cowo under a disguise and it has all made us merge 



Book VllL] 



CHAPTER It. 



745 



in. an p09an of woudor, lathis sotnetbiug Diviue, of a Sattvic quality 
under the guise of this boar ? It was of the size of a thumb aud it is now 
like the Himalaya Mountain ? Oh ! Is this the Bhagavan, the YajHa 
Purusa? While they were thus discussing, the Bhagavan, in the shape 
of the boar, began to make loud sounds, like the rolling of the mountain 
clouds at the time of the Pralaya resounding all the quarters. At this 
Brahma and all the Risis a?soinbled there became very glad. Hearing 
the ghurghura noise of the Boar, their troubles ended and the people of 
Janarloka, Taparloka, Satyaloka aud all the Devas being very much 
gUddened b8gan to chant sweet hymns with Chhandas of Rik, Yajus, Saina 
and Atharva Vedas, to that Adi Purusa, the BhagavAn, from all sides. 

11-21. Hearing their praises, the Bhagavan Hari graoiously looked on 
them and immediately merged Himself in the ocean. The ocean was very 
much agitated with the tierce striking of the hairs of the Boar, when He 
entered into the waters, and spoke thus: — "ODeva! O Thou, the 
destroyer of the afflictions of your refuges ! Protect me." Hearing these 
words of the ocean, the God Hari tore asunder all the aquatic animals 
and went down beneath the waters. Searching violently hither and 
thithor, He knew the earth by her smell. At once the Bhagavan Hari, 
the Lord of all, went to Her and rescued the earth by raising Her up on 
his big teeth, the Earth that was the abode of all the beings. When the 
Bhagavan, the Lord of all the sacrifices, came up with the Earth on the 
top of His teeth, He looked beautiful like the elephant of a quarter taking 
out by the root and holding a thousand petalled lotus upon his tusks. 
When the Bhagavan rescued thus the Earth, raising Her up on His tusks, 
Brahma and Indra, the Lord of the Devas, the powerful Manu began to 
praise Him with sweet words/— Brahma said :— O Lotus-eyed ! O Bhaga- 
van ! Thou art victorious everywhere ; O Thou, the Destroyer of the 
sufferings of the Bhaktas I Thou hast, by Thy own prowess, humilated 
the Heaven, the abode of the gods upto Satyaloka ! Thou, the Giver of 
all the desires ! O Deva ! This earth shines so beautiful on Thy teeth 
as the thousand petalled lotus, taken up by the root by a mad elephant, 
shines on his two tusks. O Bhagavan ! This Form, i. e., that of Thy 
sacrifioial Boar, with earth on Thee looks so very beautiful as the lotus 
looks beautiful on the tusks of an elephant. 

21-22. OLord! We bow down to Thee, the Creator and the Des- 
troyer of everything ; Thou assumest many forms for the purpose of 
destroying the Danavas; Thou dost do many acts that redound to Thy 
Glory, We bow down to Thee, to Thy Front and to Thy tak JJ 
thou bast no front nor back. Thou art everywhere.) Thou ar the Uphdto 
of all tbe Celestials and the Immortale! Thy eyessh.ne equally everywhere. 

94 



ns 



£at MAD DEVt BHAGAVATAM. 



28-24. 0 Deva ! By Thy powar I am brought up and engaged io the 
work of oreation aad by Thy order I create in every Kilpa this Universe 
and destroy it. 0 Lnrd of Immortals 1 la the ancient times the Devas 
united churned the vast ooean by Thy help and got according to their 
merits their due shares. 0 Haril Indra, the Lord of the Devas is 
enjoying the vast kingdom of Heaven, the Trilokas, by Tby Will and 
appointment. All the Devas worship him. 

26-27. So the God of Fire has got his burning power and is residing 
in the bellies of the Devas, the Asuras, men and all other beings and pene- 
trating their bellies, is satisfying all. Yama, the King of Dharma, by Tby 
appointment, is the Lord of the southern quarters, is presiding over the 
Pitris and being the witness of all the actions of the Jivae, is awarding 
duly to them the fruits thereof. 

28-33. Nairrita, the Lord of the Raksasasa, the witness of all 
the actions of all the beings, by Thy commandment, is the destroyer 
of all the obstacles of the devotees that take refuge unto thee, 
though he is a Yaksa. The Varuna Deva, by Tby order, has become 
duly the Lord of the waters, and the Regent of the Loka (Dikp&la). The 
Vayu, the Life of all, the carrier of the Buiell, has become by Thy order 
Lokapala and the Guru of the universe. Kuvera, obedient to Thy order, 
has become the Lord of the Yaksas and the Einnaras and is holding a 
respectful position like other Lokapal as. ts'fina, Who is the destroyer of 
all the Ji vas, has got bis Lordship over a quarter by Thy order and 
is being praised by all the Rudras, the Devas, Gandbarbas, Yaksas, 
Kinnaras, the men and all the beings. O Bhagavan! We bow down to 
Thee, the Lord of the Universe ; the imuumerable Devas that are seen 
are merely the small fractions of Thy powers. 

34-38. Narayanasaid:— « 0 Child Narada ! When Brfthma, the 
Creator and the Grandsire of the Lokas, praised thus the Adi Purola 
Bhagavan, He cast a side long glance at them, offering His Grace. 
When the Bhagavan, the Sacrificial Boar, was coming up wi^h earth 
rescued and placed on his teeth, the awful Hirany&kea, the, chief of the 
Daityas came before Him and obstructed His paesage when He killed 
hiui by one violent stroke ol bis club. He was besmeared all over 
bis body with the blood of tbo Daitya ; and thus He camp up from the 
Rasatala and placed the oarth ou the waters. Ha then went away 
to His Vaikuntba abode. 

0 Child NArad* I He who hears or reads devotedly this glorious 




Book VIII.] CHAPTER III. 



747 



Here ends the Seeoud Chapter of tho Eighth Book on the uplifting 
of tho Earth by the Sacrificial Boar iu the Mahapuratiam §ri Mad Devi 
Bbagavatain, of 18,000 verses, by Maharsi VoJa Vya.a, 



CHAPTER III. 



1-23. Narftyana said:— "0 Narada ! When tha Bhagavan went 
away to Vaikuntha, establishing the Earth iu due position and equili- 
brium, Brahma spoke thus to his son : — " 0 Powerful Son of mine, O 
Svayambhuva ! The bost of thoso that are filled with Teja (enorgy) 
and Tapas ! Now go on with your work of creation, as you think proper, 
on this earth, the Upholdross of all the Jlvaj. Aud worship the Purusa, 
the Lord of Sacrifices, according to the division of place and time, and 
with all the necessary materials of various kinds, high and low, and those 
that will be useful in performing your sacrifices. Do Dharma according to 
the Sistras, and according to the Varna (tho different cantos) and Asrama 
(Brahmacharya,etc); thus by gradually going on step by step in the path of 
Yoga, your progeny will be multiplied. Beget lovely sons and daughters, of 
good fame, culture, modesty and ornamented with various other good 
qualifications, like yourself ; then marry your daughters when they will 
come to the marriageable age, to proper persons of good qualifications and 
then fii your mind thoroughly on the Excellent Purusa that is the very 
Best. O Child 1 Now go and serve ^the Bhagavan with devotiou 
as I have advised you ; and you will certainly attain that which is 
difficult to be worshipped and obtained. Advising thus his son Svayam- 
bhuva Manu, and starting him in his work] of creation, the Lottia- 
born, the Lord of all the subjects, Brahma went away to His own 
abode. When Brahma went away, having ordered -his son to 
create progeny and subjeots, Manu, took that seriously in his 
heart and began to do that work. In due time, he had two power- 
ful sons named Priyavrata and Utt&napada and three lovely beautiful 
daughters endowed with various good qualities. Hear the names of the 
three daughters. The first daughter, the purifier of the world, was named 
Akfoi ; tha second was named Devah&ti and the third was Prasdti. 
The first daughter Akftti was married to the Maharsi Ruchi ; the seoond 
was married to the Prajapati Karddaraa ;aud the third was married to the 
Prajapati Daksa. And kn»w that all the beings in this world bad their 
origin from th|s last daughter. Now hear the progeny of these three 
daughter! and the Mabartf. respectively : -By Maharsi Buch. was 
born one son named Ynjna, in the womb of Akflti ; he is the part of 



748 



Silt MAP PKVt BIlAOAVATAM. 



tbe BhagavAu Adi Purusa Visnu ; by Maharsi Karddauia, in the womb 
of Dovahuti was bora the Dhagav&n Kapita Dava, the fatuous author 
of the >$ankhya SiUtra ; and iu the womb of Prasuti, by the Prajapati 
Daksa were born some daughters only ; know that the Davas, men, beasts 
and birds were all created by this Prajapati Daksa. These offsprings 
were the first promulgators in the work of creation. In the Sv&yam- 
bl.uva Manvantara, the powerful Bhagavan YajfU, by the help of the 
Devas named Yama, saved his mother's Father Manu from the 
attacks of the Rakf asas ; and the great Lord of the Yogis, the Bhaga- 
van Kapilu, remained for a while in his Asrama and gave spiritual 
instruction? to his mother Devahuti, by which Avidy& could be at 
once destroyed, and disclosed his Sankhya Sa9tra, the great work 
on the Spiritual Philosophy and the special Dhyana Yoga in all its 
details and finally went for Samadlii to the Asrama of Pulaba 
where the greit Dev.* Simkhya charya lives up to to-day. Oh! I 
bow down to tliu great Yoj;\charya, the lihagavln Kapila Deva, 
the Fructifier of all desires, the more remembrance of Whose Name 
makes easily the Yogi realWo the meaning of the Samkhya Jnana. The 
sins are immediately destroyed of those that hear or read the holy anecdote 
of the progeny of the daughters of Manu. O Child ! Now I describe to 
you the progeny of the sons of Svayambhuva Manu. Hear attentively. 
The hearing of which will enable one to enter into the highest plaoe, 
Now is being described the history about the progeny of those who formed 
those Dvipas (islands) Varjas (oountries) and oceans for the welfare 
and happiness of all the creation and for the use of them. Hear. 

Here ends the Third Chapter of the Eighth Book on the description 
of the family of Manu in Sri Mad Devi Bhagavatam, the Maha Puranam, 
of 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER IV. 



1-28. The Bifi Nttray ana said -.—The eldest son of Svayambhuva. 
Priyavrata served always his father and was very truthful. He married 
the daughter of the Prajapati Vis'va Karma, the exceedingly lovely ^ 
beautiful Barhismatf, resembling like him, adorned with modesty, g°°d 
nature and various other qualifications. He begat ten ions, very 
•piritual and well qualified and one daughter named fiTrji|vati. Tbi« 
drfnghter wae the yonngest of all. The names of tb> Un sons are . respe* 



1o ok VIII.) CHAPTER IV. 749 

vely:— (1) Agnidhra, (2) Idhmajibha, (3) Jajnabahu, (4) Mahavira, 
5) RukaWukiM (Uiranyareti), (C) Ghritapristha, (7) Savaua, (8) 
ledbAtifcbi, (9) Vibihotra and (10) Kavi. Tho name "Agni" was 
ttaobed to each of the above names. Out of these ten, the three sons 
lamed Kavi, Savana, and Mahavira were indifferent and dispassionate 
•o the world. In due time, these became extremoly free from all desires 
ind they were proficient in Atmavidya (Self-Knowledge). They were all 
Grdhareta (of perpetual chastity ; who has subdued all their passions) 
d t00 fe gladly to the Paramahamaa Dharma. Priyavrata had by his other 
wife three sons, named Uttama, Tamasa, and Raivata. These were all 
widely known; each of them in due time bec.vme endowed with great 
prowess and splendour an I became the Lord of one Mvnvatara 
Privavrata, the son of Svuyambhnva, the King-Emperor enjoyed w.th 
his sons and relations, thU earth for eleven Arvuda year, ; the wonder 
was this that he lived so long and there was seen no decay ,n his 
Length as regards his body or his senses. Once on an ocoas.on the 
Kin. observed that when the sun appeared on the honzon and go up 
one "part of the earth was illumined and the remaining part W as enveloped 
darkness. Sarin* this discrepancy, he thought over for a Ion, t 
f ^imed " What » Will the Darkness be seen in my kmgdom, wh.le 

theearthseventm.es. Whatever por Thus the soven oceans had 

wheel on each occasion, became an ocean. Thus the 

their origins. And the portion of the ear h, U,a was 
the ruts, became the seven ^VW)^™^ Jambu Dvipa . 
the seven Dvtpas and the seven Ocean • «™ 1 ^ Dvipa; 

the second is Plaksa, the third is 8 the fourth • ^ . 

the fifth is Krauncha; the sixth » the SakaD vp ^ 
the Puskara Dvipa. The second Dv. pa PI aks is ww. 

^^-h^^^-Jj^ Ksaroda 
Now hear the names of the oceans. The fi st ocean 

(thesalt waterocean) ; the second ^^^^S^^ «—> 

is Su* (the wine ocean), the fourth « ff hn* d . (* J « (th(J 

the fifth isKfiroda (the ocean of milk) , the e xt water< 

ocean of curds) ; and the seventh , » King 

The Jamba Dvipa is surrounded by *9 ^ Hfl gftVe t0 

Priyavrata made his son Agnidhra, the loro go fae gavfl 

huldmajihba, the Plaksa Dvipa surrounded by I k?u g ^ fcfl 
t, Y.jnabahu the SMutt Dvipa surrounded by 



750 Silt MAD DEVI BllACiAVATAM 

gave the lordship of Kus'a Dvipa to Hiranyarela. Then he gave to nis 
powerful son Uhritapristha the Krauuoha Dvipa surrouaded by Keira 
Samudra aud to his sou MedhStithi the $&ka Dvipa 'surrounded by 
Dadliiinanda Sagav*. Fiually ho give to his Vitihotra, the Puskara Dvipa 
surrounded by the ordinary water. Thus distributing duly amongst his 
sons, the separate divisions of the earth, he married his daughter, the 
youngest Orjasvati to the Blugavan Us'ana. In the womb of Orjasvati 
the Bhagavan Sukracharya had his famous daughter Davayani. O Child ! 
Thus giving the charge of each Dvipa to ewh of his sons and marrying 
his daughters to the worthy hands, he took to Viveka (discrimination; 
and adopted the path of Yoga. 

Hero ends the Fourth Chapter of the Eighth Book on the narration 
of the family of Pciyavrat.» in the Maha Purftnam, Sri Mad Devi 
BhAgavatam of 18,000 verse? by Maharsi Veda VyiVsn. 



CHAPTER V. 



1-31. Sri Narayana said : --*' 0 Child Nara la ! Now bear in detail 
about the divisions of the earth into the Dvipas and the Vargas as marked 
out by the Devas. In brief, I describe about them ; no one can speak 
about this in details. First, the Jambu Dvipa is one lakh Yoyanas in 
its dimensions. This Jambn Dvipa \* round like a lotus. There are nine 
Varsas in it and excepting the Bliadras'va and Keturaala, each is nine 
thousand Yoyanas in its dimensions (t, « , in its diameter or circumferenoe ?) 
and there are eight very lofcy mountains, in those Vara is, forming their 
boundaries. Of the Varsas, the two Varaas that are situated in the 
North and South, are of the size of a bow (segmental); and the four 
others are elongated in their size. The centre of all these Varsas is 
named llavrita Varfa and its size is rectangular. In the centre of this 
tl&yarsa is situated the golden Sumeru Mount vin, the King of all 
mountains, one lakh Yoyanas high. It forms the pericarp of the lotus 
earth. The top of this mountain is thirty Yoyanas wide. 0 Child ! The 
sixteen thousand Yoyanas of this mountain is under the ground and the 
eighty-four Yoyanas are visible outside. In the north of this Ilavaria «♦ 
the three mountains theNilagiri, the Svetagiri and the Sringavau, forming 
tfa« boundaries respectively of the three Varpas named Ramyaka, Hirap- 
maya and Kuru respectively. These run along from the east and gradually 
extend at their base and towards the salt ocean (Jjavana Samudra). 



Book Vlll.] CHAPTER V. 75l 

These three mountains, that form the boundaries, are each two thousand 
Yoyanas wide. The length of each from the eaist toward* north U leas by 
one-tenth (%) of the above dimensions. Many rivers take their sources 
and flow from them. On«the south of Ilftvarea, three beautiful mountaiu 
ranges, named Nisadha, Hemakuta, and Himalayas, are situated, cxteud- 
iDg from the east. They are each one Ayuta Yoyanas high. These three 
mountains form the boundaries again of Kimpurusa and Bharata Varsa. 

To the west of Ilavritta is situated the mountain called Malyavan and 
to the east are situated the mountains Gandhauiadan, Nila, and Nisadha, 
the centres of the highest sublime grandeur and beauty. The length and 
breadth of these the boundary (limiting) mountains are each two thousand 
Yoyanas. Then the mountains Mandara, Supers' vak, and Kumuda and 
others are situated in the Ketumftla and BbadriU'va Varsas ; but these 
all are reokoned as the P&da Parvatas (mountains at the foot) ot the 
Sumeru mountain. The height and breadth of each of these is one 
Ayuta Yoyanas. These form the pillars, as it were, of Meru on the (our 
sides. On these mountains, the mangoe, the jack, plantain, ami the fig 
trees and various others are situated, four hundred (400) Yoyanas wide 
and eleven hundred (11,00) Yoyanas high ; they seem to extend to the 
Heavens and form, as it were, the flagatafEs on the top. The roots, 
bases of these trees as well as their branches arc wonderfully equally thick 
and extend to enormous distances. O n those mountain tops are situated, 
again, the four very capacious lakes. Of those, one lake is all milk ; the 
other lake is all honey ; the third lake is all sugarcane juice and the fourth 
lake is all sweet water. There are, then, again the four very lovely 
gardens named Nandana, Chaitrarath, Vaibhrajaka, and Sarvato. 
bbadra, ve y lovely, enchanting and pleasing to the delicate female sex and 
where the Devas enjoy the wealth and prosperity and their other Yogic 
powers. Here the Devas live always with numerous hordes of women 
and have their free amorous, dealings with them, to their heart's contents ; 
and thoy hear the sweet songs sung by the Gaudharbas and Kinnaras, the 
Upa Devatfts about their own glorious deeds. On the top of the Mandara 
mountain, there are the Heavenly mangoe trees eleven hundred Yoyanas 
high ; tho swoet delicious ncctarliko nungoe fruits, very soft and each 
of the size as the summit of a mountain, fall to the ground ; aim out of 
their juices of a colour of the risiug tun, a great river named Aruiiodii 
takes her origin. Here the Devas always worship tho great Devi 
Bhagavati named Arunfl, the Destructrix of all sins, the Grantrix of all 
desires, and the Bestower of all fearlessness with various offerings and with 
the lovely water of this Arunodi river, with great devotion. 0 Child 
In ancient days, the King of the Daityaa wowhippad elway ° thij Mah* 



m M MAD DEVt BH&GAVAUM. 

Maya Aruiia Devi (»ud obtained imuieuse weaJtfi and prosperity). U e 
who worships Her becomes cured of all diseases, gets his health and 
other happiness by Her grace. Therefore She is named Adya, MAya, ' 
AtulA, AnantA, Pusti, ts'varamalini, the Deslroyer of the wicked and 
the Giverof lustre and beauty and thus remembered on this oapaoions earth. 
The river JAmbunada has oome out, as a result of Hor worship, con- 
taining divine gold. 

Here euds the Fifth Chapter of the Eighth Book on the description of 
the receptacle of beings and on the mountaius and on the origin of rivers 
in the MahA Puranam Sri Mid Devi BhAgavataui, of 18,000 verses, by 
Maharsi Veda VyAsa. 

CHAPTER VI. 



J-,'52. NArayana said :— " 0 NAnda ! This ArunodA river that 
I meutioued to you rises from the Mandara mountain and Hows 
by the east of IlAvarsa. The Pavana Deva (the God of wind) 
takes up the nice smell from the bodies of the wives of the Yaksas 
and Gandharbas, etc., and the attendants of the Devi BhavAni and 
keeps the surroundings of the earth thore filled with nice smell for ten 
Yoyanas around. Again the rose-apples with thoir nuts, of the 
size of an elephant, fall down upon the earth from the high peaks of the 
mountain Mandara and break into pieces ; the sweet scented juices 
flow down as a river. This is called the Jambu river and this flows by the 
south of IlAvarsa. The Devi Bhagavati there is pleased with the 
Juice of that rose-applo (Jambu) and is known by the name of JambA- 
dini. The Devas, NAgas, and Rifis all al >vays worship with great devotion, 
the lotus-fect of tho merciful Devi, wishing the wolfare of all the Jlvas. 
The mere remembering of the name of the Devi destroys all the diseases, 
aud all the sins of tho sinner. Therefore tho Devas always worship and 
chant the names of the Devi, tho itemover of all obstaclos. She is installed 
on both the banks of the Jambu river. If men recite Her names Koki- 
lAksi, KarunA, KAniapujitA, KathoravigrahA, Devapujya, Dhanya, 
Gavastini and worship, so they get their welfare both in this world and in 
the neit. With the juice o f the Jambu fruit aided by the combination of 
the wind and the rays of the Sun, is created the gold. Out of this are made 
the ornaments for the wives of the Immortals and the Vidy&dharas. This 
gold, created by tho Daiva, is known by the name of the Jambdnada gold. 
The love-stricken Devas make their crowns, waist bands and armlets out 
of this gold for their sweet-hearts. There is a big Kadamba tree on the 
mountain Sup-in' va ; the five streams of honey called Madhn DbarA gel 



tooKVltt.1 dUFTEKVl. 

ub from its cavities and running by the west of llavrita Var^a, ftow 
ver the land. The Devas drink its waters ; and their mouths become 
illed with the sweet fragrance. The air carries this sweet fragrant smell 
o a distanca of even one hundred Yoyanas. The Dharea'vart Mahil Devi 
Iwells there, the Fulfiller of the desires of tho Bhaktas, highly energetic, of 
he nature of Kala (the Time, the Destroyer), and having large faces 
Mahanana), faces everywhere, worshipped by the Devas and is the presiding 
Deity of the woods and forests all around. The Devi, the Lady of the 
Devas, is to be worshipped by the names " Kar&la Delia," Kalamgl 
* Kamakojipravartini. The great Banyan tree named Satabala is situ- 
ited on the top of the Kuinu I mouutain. Prom its trunk many big rivers 
take their origin. These rivers possess such influences as to give to 
the holy persons there, the milk, curd, honey, clarified butter, raw sugar, 
ric3, olothing, ornaments, seats, and beddings, etc, whatever they desire. 
Therefore these rivers are called Kamadugh. They come gradually down the 
earth and flow by the north of liavarsa. The Bhagavati Minaksi dwells 
there and is worshipped by the Suras and the Aanras alike. That Deity 
clothed blue, of fearful countenance, and ornamented with hairs of a 
blue colour, always fulfil the desires of the Devas dwelling in the 
Heavens. Those that worship Her, remember Her or praise Her by the 
names « Atimanya, AtipujyA, MattamaUnga Gamini, Madanonmad.ni, 
Manapriya, Ma.napriy.tara, Marabegadhara, Marapujita, Uaramadiiu, 
Mayuravaras'obhadhya, Sikhivahanagarbhabhu, etc., are honoured by 
the Deity MinalochanaEkangarapini and the Par imes'vara and get all 
sorts of happiness. Those drink the clear waters of these me. become 
free from old age or decay, worry, perspiratmn, bad smell, from any 
disease, or premature death. Th,y do not suffer anything ; from e, or 
from cold, heat, or rains, or from any paleness ,n then • « lour Th 

filaments round the pericarp of a *<>™ r -™*™* 4 is ira Pata nga, 
come in order Kuraga Kus'umbha, Vikankata Tr.ku^ 8 * « ' 
Ruchaka. Ni ? adha, Sitivasa, KapiK fl«kh , ^ ^ . 

Hamsa, Risabha, Na g a, Kftlanjara and lastly Wrada. 
the twentieth. , . 

Here ends the Sixth Chapter of the £ ™ £ 

the mountains Sumeru and others in the ******* Sri 
Bhagavatam, af 18,000 verses, by Maharsi Veda V y a.a. 



95 



m ShI HAD DEVl BHAgAVATAM, 



CHAPTER VII. 



1-37. Narayana said : — Jathara and Devakuta are tbe two moun- 
tains situated on the east of Sumeru ; their dimensions towards the 
north are eighteen thousand Yoyanas wide and two thousand Yoyanas 
high. On the west of Mem, are situated the two famous lofty moun- 
tains Pavam&na and Pariyatra ; their length and height are well known. 
On the south of Moru are situated the two lofty mountains Kailasa 
and Karavira. On the north, again, of the Sumeru mountain, are situated 
tbe mountains Sririgagiri and Makaragiri. Thus the golden Sumeru 
mountain, shines like the Sun, surrounded by these eight mountains. 
In the centre of the Sumeru, there is a Divine city built of the Creator 
Brahma, ten thousand Yoyanas in dimensions. The learned sages 
that know everything from the highest to the lowest, describe that as 
square in dimensions and all made of gold. On the top of the Sumeru, 
are situated the world known eight golden cities, subservient to tbe 
Brahmapuri, for the eight Lokapalas. The Lords of the four directions, 
east, west, north and south and of the four corners, north-east, north- 
west, south-west, south-east, occupy these. Tbe dimensions of each 
of these eight cities are two thousand Yoyanas and a half. I u fact, there 
are nine cities there including the Brahmapuri. Now hear the names 
of these nine citios in due order. The First is Manovati, the second 
is Auiaravati, the third is Tejovati, next come in order Samyamaui, 
Krisnangana, Sraddhavati, Gaiidhavati, aud Mahodaya, tbe ninth is 
Yas'ovati. Tho Lords of the 1'uris are Brahma, Indra, Fire and the other 
Dikpalas in clue order. When Vismi Bbagavun assumed the Tri Vikrama 
Form in His Dwarf Incarnation and went at the sacrifico, to get back 
tbe Kingdom of the Heavens from tho demon Vali, there was created 
one hole or cavity over this Brahmanda Kataha (skull) by tbe nails 
of the toes of that foot that went up towards his left; and through 
that cavity, the famous river Uhagavati (rangl flowed on the top of 
these heavenly Kingdoms, the clear waters of whioh are cvor ready to 
destroy the sins of tho whole people. For this reason, She is known 
in tbe three Lokas as the Visnupadi manifested. This took place long 
long ago, many thousand Yugas ago, a period difficult to determine. 
Tbe Ganges fell first on the top of the Indra's Heaveni, near the place 
called VipnudbSma, known in the three worlds. Here tbe pare-souled 
Dbruvs, the son of Utt&napftda, observed within his beart tbe lotufc-feet 



OT . n CHAPTER VII. 755 

Hook VII i J 

,{ 'Sri Vi^iiu BUftgivila auvl ex'wta BtiUtWa Uk\u>» vufugis ottlk '» 
moveable position. There the higb-souled Seven Risis, knowing the 
highest purilying influence of the Ganges, c'u'cumambalato the river, 
wishing for the welfare of all the Lolcis. This is tho great place where 
one gets success, and final liberation, tho success-giving place of tho 
ascetics and where the Munis with clots of hiirs on their heads daily 
take their dip in the Ganges with tho greatest pleasure and admiration, 
The Ganges flows thence from the Dhruva MwdUa, tho abode of Vi91.n1, 
in Kolis and Kotis of Divino Channels, interspersed with many Vimanas 
or carriages, deluges tho Chandra Mandala (the Moon Sphere), eonios 
gradually to the Brahma Lolca. Hero She is divided into the four 
channels, Sitft, Alakananda, Uhadra, and Chatnrbh.vlra and irrigating 
many countries, mountains!, and forests ultimately falls in the oceans. The 
Sita, the famous Dhara, purifying all, while falling down from tho Brah- 
maloka, passes round the mountains that form as it were the filaments 
of the ftower-liko Sumeru mountain, and falls on the top of the Gandha- 
madana range. Thence She, worshipped by the Devas, irrigates the 
Bhadras'vavarsi and falls eastward into the salt ocean- The sucond 
Dhara (stream), named Chaksu, getting out of the Mulyavun range, gra- 
dually gains strength and assumes great force aud flows by Ketumala- 
varsa to the western ocean. The third Dhari (stream), the very pure 
Alakananda, getting out of the Brahma Loka, passes through the Girikuta 
mountain and other forests, falls to Hemakuta ; next She flows through 
tbe Bharata Varsa and meets with tho southern ocean. No words can 
describe the glory and the purifying effect of this "river ; suffice it 
slay that those who march out to bathe in this river get at each of 
their steps, the fruits of doing the great sacrifices, RAjasuya and 
As'vamedha, etc. The fourth Dr^a of the Trailokyapavani Gan g a 
Devi, named Bhadra, falling from the mountain Sriagavin, becomes 
•wift and capacious, flows by the Northern Kuru country and satisfying 
the people there flows down into the ocean. Many other rivers, getting 
out from the mountains, Mem, Mandara and others, flow through the 
various Varsas or continents, but of all the Varsas,>ntinents, th.s 
Bharata Varsa is called the Karma Ksettra (or the field of actions). 
The other eight Varsas, though on earth, give the pleasures of the 
Heavens. The reason for this is that when the period of the persons, 
enjovments in the Heavens cease, they come and take their births 
in the one or other of theee eight Varsas. The people here live for 
ten thousand years ; their body is hard like thunderbolt and all are 
endowed with power, of Ay uta elephants. No one ,s sa isfiec 1 w« ha 
little of the pleasures of sexes; so all men live happ.ly w.th the. w.ves, 
•to. It is not that the male* alone are so happy; the females also 



756 &Rt MAD DEVt BHAGAVATAM. 



full of youth throughout their lives and become pregnant, when they 
are less than one year old. In short, the inhabitants of the Varsas enjoy 
for ever as the persons of Treta Yuga do. 

Hear ends the Seventh Chapter of the Eighth Book or the story of 
the Ganges and the continents in Sri Mad Davi Bh&gavatam, the Maha 
Purinam, of 18,000 verses, by Maharsi Veda Vyftsa. 



CHAPTER VIII. 



1-11. NAr&yana said :— In those Vars'as> Visnu and the other Devas 
use to worship always the Great Devi with Jap ira and meditation and 
to chant hymns to Her. The forests there are ornamented with all 
sorts of fruits, flowers and leaves, in all the seasons. In those excellent 
forests, and on the mountains, in those Varsas and on the clear waters 
interspersed with full blewn lotuses and Slrasas (cranes) and in those 
countries where varieties of mountain trees are standing and where 
varieties of birds frequent and echo all around, the people play in waters 
and engage themselves with a great many pleasant occupations ; and 
the beautiful women, as well, roam there with the kniting of their 
eyebrows. The people there enjoy as they like, surrounded by youn^ 
women ; Narfiyana, the Adipurusa Bhagavan Himself, worships the 
Devi there, to shew his extreme grace to all the inhabitants of the 
Navavarsa. The people also worship tho Deity. By worshipping the 
Devi only, the Bhagavdn remains there in Sam&dhi, surrounded with 
Aniruddha and his other Vyuhachatuetaya (the four forms). But 
in Ilavrita Varsa, the Bhagavan Rudra, originated from the eye- 
brows of Brahma, resides only with women. No other person can enter 
there ; for the Bhavani, the Sakti of lludra has cursed that any male 
entering there would be transformed into a female. The Lord of 
Bhavani, surrounded by innumerable women, remains here engaged in 
the worship of the unmainifested unborn Bhagavan Samkarsana. For 
the good of humanity, with intense meditation* He worships His Own 
Turlya Form of the nature of Tamas, thus :— 

12-19. Sri Bhagavana said:— "Obeisance to Thee 1 the Bhagavan, 
the Great Pur usa, endowed with all the qualities (the principal six Ais'varyss 
or prosperities), the Ananta (the Infinite) and to the Unmanifested ! 
We worship Thee, Whose lotus feet are the refuge of all. Thou art 
the great storehouse of all the superhuman powers and the divine 



Book VIII.] CHAPTER VIII. 757 

faculties of omnipotence, etc. Thou art always present to the Bhaktas. 
Thou art creating all these beings. Thou givest Moksi to the Btuktas 
and destroyest their attachment to the world and Thou bindest Thy 
non-devotees iu bondage to this world. Thou art the Lord. We worship 
Thee. We are entirely under the control of the passions, anger, etc., 
and our minds aie always attached to the senses ; but though Thou 
art always looking at this world for it? creation, etc., Thy mind is not a 
bit attached to it. So who will not turn to Thee, desirous to conquer 
his self. Thou art appearing by Thy May* as one whose sight is 
ignorant ; Thou lookest dreadful with Thy eyes reddened with the 
drink of Madhu (wine). By the touch of Thy feet, the mental faculties 
are very much enchanted ; hence the women folk of the Nagas cannot 
in any way worship Thee, out of bashfulness. The ltisis say that 
though Thou art the Only One to create, preserve and destroy, yet 
Thou art quite unconcerned with them. Thou art Infinite and Thou 
hast innumerable heads. This vast universe is like the mustard seed 
resting somewhere on one of those heads, which Thou canst not feel 
even. The Mahat Tat^va is Thy body manifested first. It is built 
of Suttvn, Raja and Tamo Gunas. Brahma has come out of this and 
I again have sprung from this Brah'.nl and am nurtured by the 
Sattvaand the other Gunas and with the help of the Toja, created these 
elements and the senses. These M ihat Tattvas and we all are controlled 
by Thy Extraordinary Form. Thou hast kept us in our respective 
places by Thy Kriya Sakti as birds aro kept duly by the strings 
through them. Mahat Tattva, Ahamkara, and the Devas, elements 
and the senses, before mentioned all united create this Universe by Thy 
Grace. Thy .creation is very big and grand : for this reason the gross 
thinkers, deluded by Thy power, never understand it. This Maya is the 
only means to get the Samsara Nivritti, Moksa, the real Goal of man : 
and this Maya, again involves them in the Karma entanglements, very 
hard to get through. Coming in and going out, both of these are Thy 
forms ; so we bow down to Thee. 

20-23. Narayana said :— Thus the Bhagavan Rudra, with His Own 
persons in Ilavrita Varsa use to worship the Devi and the Sankarsana, 
the Controller of all the Lokas. The son of Dharma, well known by the 
name of Bhadras'ravA and all the persons bora of his family and his 
attendants, worship thus the Devt. This form is well known to all by 
the name of Hayagrlva and worshipped thus. All the persons there 
worship Him with the intense meditation and Samadhi and realise Him 
thoroughly. Then they praise Him, aooording to due customs and get 
the thorough Siddhie (success in getting extraordinary powers). 



758 



&rI mad devI bhAgavatam. 



. 24-29. The Bhadras'ravas said : — Oboisanco to Thoo, the Bhagavftu, 
the Incarnate of Virtue, and to Him who destroys completely the desires, 
attachments, etc., to worldly objects ! Ho ! How wounderfitl are the feats 
of the Bhagavaif ! Death always destroys all, but people, seeing this, seem 
not to see this. Seeing that the ton meets with death, the father desires 
to live long not for a virtuous purpose but for sense enjoyments, what is 
called Vikarma. Those who are skilled in J nana and Vijfiana say that 
this Universe that is seen is very transient. Moreover those Pandits who 
are endowed with much J nana, see vividly the transitoriness of this 
Universe, Still, O Unborn One ! When practically they come to deal with 
this, they all become overpowered with the influence of Maya. So Thy 
Pastime (Lila) is wonderfully variegated. (Instead of spending our 
tinv uselessly in discussing on f§astra<?) we bow down to Time, and Thee 
alone. Thou art the Self-manifest Oluiunya. Thou are not the object 
to be covered by Maya. Thou dost not do anything in the sort of creation 
etc., Thou remainest simply as the Witness thereof. Sill the Veda3 declare 
that Thou Greatest, preservest and destroyest the Universe. It is quite 
reasonable and nothing to bo won-Jored at. Thou art the Atman of all. 
When the I'ralaya (the tim? of great dissolution; comas, the Vedas were 
stolen by the Daityas aud taken to the nethor regions, the Itasatala. Thou, 
in the form of Hayagriva (Horse-faced), rescued the Vedas aud gave 
them to the Grandsire Brahma who was very eager to get them back and 
understand their minings. Thou art the true Sankalap (resolve) ; we 
bow down to Thee. Thus the Bhadras'ravas praise the Haiyagriva form 
of Hari and sing the glorious deeds of Him. He who reads these narra- 
tives of the Maha Purufa (the high-souled personage) or he who makes 
others hear these things, both of them, quitting their sinful bodies, go 
to the Devi Loka. 

Here ends the Eighth Chapter of the Eighth Book on the description 
of Il&vrita in the Mahapuranam Sri Mad Dovi Bhftgavatam, of 18,000 
versee, by Maharsi Veda Vyasa. 



CHAPTER IX. 



1.2. Narilyana said :— In Harivarsa, the @hagava n Haft is shining 
splendid as a Yogi in the form of Narasimha, The Maha Bhftgavat 
(most devoted) Prahlada, who knows the attributes of God worships and 
chants hymns with his whole hearted devotion, seeing that beautiful form, 
gladdening to all the people. 



Jook VIII.] CHAPTER IX. 759 

3-11. Prahlada spoke :— I bow dowD to Thee, the Bhagavan Nrisingha 
Jeva. Thou art the Light of all Lights. Thy big teeth are like thunder- 
l0 lts. Let Thee manifest in Thy most terrible form. Let Thee destroy 
he desires of the people to do Karma and let Thou devour the great 
gnorance (Ajnana) the Moha (delusion) of the people. Thou art the 
ecepfcacle of the Sattva, Raja and Tamo Gunas. Let myself be always 
ree from any fear by Thy Grace. " Om Khraum !" Let this whole world 
est completely in peace and happiness. Let the cheats quit their 
ruiles and be pure and simple. Let all the people quit completely 
their animosities towards each other and think of their welfare. Let all 
the people be free from making injuries to others and be peaceful ; and 
let them have their control over their passions. Let our mind be com- 
pletely free from desires and rest entirely arid devotedly to Thy lotus-feet. 
Let us not be attached to sons, wives, wealth, house or to any other 
worldly objects. If there be any attachment, let it be to the objects dear 
to the Bhagavan. He who barely sustains his body and so ul and controls 
himself co Jipletely, success is very near to him; not so to the persons 
that are attached to the senses. The dirt of the mind, that is not washed 
away by bathing in the Ganges or by taking resource to the Tirthas, etc., 
is removed by the company of the devotees to the God and by their 
influence, hearing, thinking, and meditating on the attributes of the 
Bhagavan. So who is there that does not serve the Bhagavan ! He who has 
got Niskania Bhakti (devotion without regard to any fruits thereof) 
to the Bhagavan, to him come always the Dovata, Dhaima aud J nana and 
other higher qualities. But he who indulgos in various moutal phan- 
tasms, without any Bhakti to the Bhagavan, he follows the worldly 
happiness that is certainly to be hated and never he gets Vairagyan and 
other highjr qualities). As water is life to the fish, so the Bhagavan 
Hari is the self of all embodiod beings and so Ho is to be specially prayed 
for. So if a high-souled person be attached to household happiness, without 
thiuking of God, then bis greatness dwindles into a trifling insignificance 
like the ordinary pleasures of m an and woman when they are full of youth. 
So leave, at once, the home that is the source of Birth aud Death 
and leave TrisnA (thirst, desire), clingiug to life, low-spiritedness, 
name, and fame, 'egoism, shame, fear, poverty and loss of one's 
honour and worship the Lotus-Feet of the Bhagavan Nrisingha Deva 
and be entirely fearless. Thus Prahlada, the Lord of the Daityas, daily 
worships devotedly the Bhagavan Nrisingha, respleudcct in his lotus 
heart , the death blow, the lion to all the elephant sins. In the Kotumala 
Varsa, the Bhagavan Narayana is reigning in the form of the Kama Devu, 
the God of Love. The peeplo there always worship Him. The daughter ut 
Ocean, the Indira Devi, who confers honour and glory to the Mahatmasi 



760 M MAD DEVl BHAGAVATAM. 

is the presiding Deity of the Varfa. She always worships the Kama Deva 
with the following verses : — • '*' 

12-13. The Laksiui Devi spoke.— "Om, Hr&m, Hrim, Hruin, Om 
namo Bhagavate Hrisikesaya! Thou art the Bhagavan of the nature of Om. 
Thou are the Director, the Lord of the senses : Thy Atman is the Highest 
and the Receptacle of all the good things. All the Karma Vrittis, all the 
J nlna Vrittis, and effort and resolution and other faculties of the mind, 
act in tboir respective channels by Thy boning and by their being 
constantly practised in Thoe. And the elements over which they get 
their masteries are subservient to Thy Lvws. The mind and the other elevoti 
Indriyas, and touch, taste and other five senses 'are but Thy parts. All 
the rites and ceremonies observed in the Vedas are found in Thee. 
Thou art the infinite store of all the foodings of the Jivas. From Theo 
flows the Pararaananda, the Highest Bliss. Thou art All, Thou art the 
Substance, Purity incarnate ; Thou art the Energy, the Strength manifest 
in all. Thou art the Finish of all the happiness and Thou art the Only 
One Substance, that can ba desired by the people. So obeisance to Thee! 
This Thy Lordship is not dependent on any other body. The women 
that know Thee, the Lord of all anl worship other bodies for their 
husbands, those husbands can never save them, their lives, their wealth, 
progeny or other dear things as those are controlled by Kala (Time) and 
Karma. So they can not be termed husbands at all ; Thou art the 
Real Husband ; and no other. For Thou art naturally fearless and Thou 
protectest in every way the persons that become afraid. Thou art the 
Lord of all wealth ; so no other is superior to Thee. How can then, they 
be independent whose happiness depends on others ! The lady that 
desires to worship Thy lotus feet only and becomes subservient to no 
others, she attains all the desires. Again the lady who, desiring other 
desires than to get Thee, does not worship Thy lotus feet, Thou fulfillest 
the desires of her too. But, 0 Bhagavan I When the period of enjoy- 
ment of these things ceases and when the objects of these enjoyments 
are destroyed, then she repents much due to the loss of those things- 
Brahma, Mabadeva, the Suras and the Asuras practise hard Tapasyus 
to get me, impelled by their desires to attain the objects of senss 
enjoyments ; but he only really gets me who worships and takes refuge 
of Thy lotus feet only, for my heart is entirely attached to Thee. So, 
0 Achyuta ! Kindly shew Thy Grace and pat, on my head, Thy lot" 8 
palm, praised by the universal people that Thou placest on Thy Bhaktas. 
0 Bhagavan ! That Thou takest me in Thy Bosom is a Bign of Thy 
Grace. No one can fathom the deeds of Thee, the Only Controller of aH. 
Thus the Prajapati and the Lords of that Varfa, worship the Bhagav^i 



toot VIU.] CHAPTER )C. 76l 

the Friend of all, with a view to attaiu their respective desires aud 
Siddbis. Ia Ramyak Varsa, the Matsya form of the Bhagavau is 
•et up and consecrated. The Suras aud the Asuraa worship Him. The 
highly intelligent Manu always* chant hynius to that Excellent Vorm 
thus :— " Obeisance to Him who is the Life of all, the Essence and 
Strength of all, to that Great Pish Form, the Body Incarnate of Sattva 
Guna, who is of the nature of Om and Bliss." 

19-23. Thou art the Lord of all the Lokapalas and ".of the form of 
the Vedas. Thou art within and without all this universe, moving 
and non-moving ; still all the beings are unable to see Thy form. As the 
people bring under their control the wooden dolls, so'Thou controllest the 
universe by the rules and prohibitions under the names of the Brahmanas, 
etc. Thou art the God. The Lokapalas, being overcome by the fever 
of jealousy and pride, become quite unable, either individually or collec- 
tively, to quit their jealousies and to protect the tripeds, quadrupeds, 
reptiles and snakes ; so Thou art the God. Thou hadsfc upheld this 
earth along with me and with the medicinal plants and creepers ; and Thou 
shewedest the highest luminous light in the great ocean, at the time 
of Pralaya, tossed with surging waves and didst roam there. Thou art 
the Self of all the beings in the universe. So we bow down to Thee. 
Thus the Manu, the best of the mortal beings, used to praise the Bhaga- 
van, who took His incarnation in the shape of the Fish, the Remover of 
all doubts. Manu, the foremost of the Bhagavatas (the devotees) is 
reigning there in the service of the Fish Incarnation of the Bhaga- 
van, with intense meditation and expurging all sins and with great 
devotion. 

Here ends the Ninth Chapter of the Eighth Book on the narration 
of the division! of the continent in the Maha Puranam Sr! Mad Devi 
Bhagavatam of 18,00u verses by Maharfi Veda Vyasa. 



CHAPTER X. 



1-7. Nirayatta said:— In Hiranmaya Varsa, the BhagavAn 
« remaining in the form of Kurma, the Tortoise, as the Lord of 
foga. He is thus praised and worshipped by AryamA, the Rulor 
»f the PUrie. AryamA said:— "Om uamo Bhagavate AkupAr^a , 
King of tortoises, sustaining the world.) Obeisanca to Thee, 

96 



7«2 Silt MAD DEVt BHAGAVATAM. 



the Lord of all prosperities, in the form of Tortoise (Kurma) ; Thou art 
built of Sattvft Guna Incarnate ; no one can mike out where Thou dost 
dwell ; Thou art not encompassed by Time ; (Thou art in the Present , 
Past and Future); so obeisance to-Thee. Thou dost pervade all things; 
we bow down to Thee. All are established in Thee ; so obeisance to Thee. 
By Tny extraordinary Maya (power) Thou hast made manifest this 
universe that is seen. This is Thy Form. It is by no means dietinot 
from Thee. This Thy Form is seen in so many forms. So the true reality 
being not kuowb like the mirage, these eaunot be counted ; really 
speaking, what ia Thy form, no one can definitely say. The beings 
generated by heat and moisture (said of insects and worms), those that 
are born of eggs, from wombs and the plants and other moving, non- 
moving beings, the Devas, Bisis, Pitris, Bhutas, and these senses ; tbe 
sky, the heavens, earth, mountains, rivers, oceans, islands, planets, and 
stars all these art Thou and Thou alone. Thy name, form, and 
appearance, are as varied ; and their numbers cannot be counted. 
Still, Kapila and others have determined their numbers, by the know- 
ledge of which Thou canst become visible to the Eye of Knowledge. Thy 
form and nature are determined by these Sankhyas ascertained by 
Kapila. So we bow down to Thee. Thus Aryama, and the other 
rulers of the Varsa all united sing, praise, and worship the Bhagavun 
Kurma Deva, the Controller of all and the Generator of all. All Hail to Thee! 
Tbe Bbagavan Yajna Puruja is manifest in Uttara Kuru Mandala in the 
form of Adi Varaba. The Earth Herself worships Him always. Tba 
Goddess Earth praises Hari,the Yajfia Varaha, the Destroyer of the Daityss 
and worships duly that Deva, with Her heart lotus, naturally devoted, 
reudered more devoted by Her attachment to the Lord. 

8-13. Tbe Goddess Earth spoke :— " Om Namo Bhagavate Mantra* 
tattva Linguya Yajfia Kratave " I bow down to tbe Bhagavan, the Great 
Boar ; Thou art Om ; Thy real form and nature can be known by only 
the Mantra and Tattva. Thou art Yajfia and Kratn (saorifios) incarnate ; 
therefore all the great sacrifices are Thy limbs. Thou art the Three 
Yugas (there being no Yajfia in tbe Satya Yuga) Thou art that which 
is left as Pure, after doing Karma (so as to be fit for performing Yajfias). 
So obeisance to Thee. The sagos, versed in J Dana and VijSAna say that 
Thou art hidden in the body and in tbe senses as fire is hidden in the 
wood. So they, ardent to see Thee, seek for Thee with a discriminative 
and dispassionate mind, judging Karmas and their fruits ; and then Thy 
Nature is revaaled. I bow down to Thee. Thy Form dan be ascertained 
by tbe cause and effect of tbe Karmas and Other tanas of Maya, Bens' 
objects, senses, actions, Devas, body, time, Abamkara and other*. I bo" 



Book VIII ] 



CHAPTER X. 



down to Thee. Those can see thus Thy form, whose mind is firmly 
established in Thee, by their discrimination and Yams, Niyama, etc., and 
who bars abondaned all sorts of fickleness and changeability of their 
tempers. So obeisance to Thee. As iron goes attracted towards the 
magnet, so Maya dances before Thee with Her Gunas and Her works 
in the way of the creation, preservation and destruction of this universe ; 
bat Thou art totally indifferent to it. For the saka of the Jtvai (embodied 
goals), desire comes to Thee, though Thou art not quite willing ! Thou art 
the Witness of the Jivas and their Adrista (the Fate). I bow down to 
Thee. The Yajna Varaha, the Cause of this universe, has lifted me up 
frorh the Ras&tala and placing me on His big tusks, has come out from the 
Pralava, the great ocean, after overpowering in battle His enemy, the 
powerful Daitya, like an elepliant, I bow down to that Controller of all, 
to Thee. In the Kimpiiriisa Varsa, the BhagavSn Adi Ptmiasa (the 
Prime Man), the Self- manifest, and the Lord of all, is residing in the 
form of llama, the son of Da's'aratha and the Joy of tho heart of Sit! 
Devi. 

14-18. S'ri llannmilna thus spike . — " 0,n ni»n Tihaqavate Ultama. 
Slo& iya." I bow down to tho Bhagavan, who art sung by the excellent 
verses, purifying all. I bow down to Thee, the incarnate of modesty, good 
temper, vows' and good signs ; Thy mind is always under control ; Thou 
dost imitate, as Thy nature is good, the actions of all persons ; obeisance 
to Thee. Thou art the Supreme Place to award praise. Obeisance to Thee. 
Thou art Brahmanya Deva (in the creation of the universe), the high 
souled Person Mahapurusa Thou gettest the First Share, above all the 
persons ! Thou art the One Tattva and That Alone, as established in 
the Vedanta. The holy realisation is the only guide to it. This Tattva 
dominates over all the Gunas. It can never be an object. Only by pure 
intellect, It can be realised. There is no name, no form of It. It is 
always beyond the pale of Ahamkara- I take refuge to this Tattva, the 
most Peaceful, with ay body and mind. Thy incarnation in human shape 
in this world is not simply for killing R&vana but for giving instructions 
to the mortals. The contact with woman and the suffering thereof are 
yery difficult to avoid ; to give this lesson also He took this incarnation. 
He Who is merged in enjoying the Supreme Bliss of His Own Nature and 
He, Who is the Lard of all, how can He suffer miseries in the bereavement 
of Sitft. He is the best friep4 «nd the very Atman of those who have 
conquered thtjr mindl and MOW*. Especially He is the^reoeptaole of all 
fche qualities and is in enjoyment of other divine extraordinary powers. 
So He i, not attwhed to the worldly objects. How can the delusion 
fr> to Hi, wife oome -d darken Hi* ? and why will He send Lakf man. 



f64 SrI MAD DEVt BH AGAVATAM. 



in exile? He is the Mahat Tattva and the Parama Puruaa ; so good 
birth, beauty, intelligence, oratory or good foim nothing can please Him. 
Hbakti (devoti on) can only attract Him, If that be not the case, then 
why will He, the elder of Laksmana, the Bhagavan, the son of Das'aratha 
make friendship with us, the wanderers of the forest and who are by 
nature, not the receptacles of any beauty, etc. So everyone, be be a 
Sura or Asnra, man, or not man, should worship the Hari manifest in 
Rama, in the human body with all his heart. He is so good that if any 
body worships Him even to a very small extent, He always consider* it to 
be much; what more can be said than this that He took all the inhabitants 
of Kos'ala to Heaven ! 

19-20. Narayana said :— -Thus Hanuman, the best of monkeys, sings 
the praises and worships duly in Kimpuruea Vaisa, the lotus-eyed Rama, 
truthful, and determined in his vows. He who hears this wonderful 
description of Rama, is freed of all bis sins and goes with his body pure 
to the abode of Rama. 

Here ends the Tenth Chapter of the Eighth Book on the description 
of Bhuvanakosa in the Mahapurdnam Sri Mad Devi Bhagavatara, of 
18,000 verses, by Maharfi Veda Vyasa. 



CHAPTER XI. 



1. Nar3yana said :— In this Bharatavarsa (India) I am present, as th e 
First of all, in the shape of the Man, at present existing before you. Let 
you praise Me inoessantly thus : — 

2-28. Narada said :— " Thou art the Bhagavan. Obeisance to Thee. 
Thou art completely free from attachment and envy and Thou art the 
incarnate of Dharma, Jfiana and Vairagyam (Dispassion). No trace of 
Ahamkara (egoism) is in Thee. Obeisance to Tbee. Thou haa't nothing 
of wealth ; Thou art the foremost of the family of Rifis ; Thou art Nara 
Narayana. Thou art the Parama Hamsa (the highest class of ascetics and 
renounces of the world). Thou art the Highest Guru; Thou art happy 
with Thyself and the Leader of all ; I bow down to Thee. Thou art the 
j^ord of all, yet not mixed in the work of creation, etc. Though Thou 
resident in every embodied being, yet no hanger and thirst can press Thee ; 
though Thou art the Witness, yet Thy eight is not at all disturbed by the 
proximity. Thou art not at all connected and no desires oan come to Thee ; 
Thou «t *•» Witness, So I bow down to Thee. This path of Toga naif 



)0K VIII.] , CHAPTER Xr. 



765. 



me out of Thee and it is established in Thee. The Bhagavau Hiranya- 

rbba has given instructions on the cleverness in Yoga, thus ; That 

iving aside the egoism of this body, the seat of all evils, the people at 
jt will take resort to tho path of Bhakti and set their minds on Thee, 
ho art beyond the pale of the three Gunas. If, like the ignorant 
rsons very muoh attached to this world as well as the next, the wise pass 
leir time in the thoughts of their sons, wives, and riches and ultimately 
icome very much pained on the destruction of this ugly body, persons 
jrsed iu JSana and Yjfiana be afraid in the end of their separation from 
je body, then their study of the iSastras and all their labours become 
ibours merely, without any effect. When such a thing occurs to the 
lamed, then O Thou, the Subduer of the knowledge of senses ! Thou, 
'hyself givest us instructions that we may easily think of Thee. Then 
his terrible clinging to thi3 ugly body that Thy Maya brings about and 
rhich it is very difficult to discard by other moans, will leave us quickly. 
Narada, the seer of all, well qualified with the knowledge of all the 
Tattvas, the foremost of the Munis, thus worships it and praises Ndrfiyana 
Nho is unaffected by any of the ftp&dhis (and who corresponds to Nitya 
md Leela (both Permanent and the Pastime-making). 0 Devarsi ! I 
low describe to you the rivers and mountains in Bharatvarsa. Hear 
ittentively. Malaya, Mangalaprastha, Mainaka, Chitrakuta, Itis.ibha, 
Kutaka, Kolla, Sahya, Devagiri, ltisyamuka, Sris'aila, Vyankata, 
Mahendra, VaridhSra, Vindhya, Suktimfin, Hiksa, Pariyatra, Drona, 
Chitrakuta, Gobardhana, Raivataka, Kakubba, Nila, Gaurmukha, Indra- 
kila, Kamagiri and many other mountains, that cannot he numbered. 
Great merits accrue on seeing these monntains. Hundreds and. thousands 
of rivers issua form these mountains. Drinking their waters, bathing in 
them and visiting the m and singing thoir praises completely destroy 
the sins of mind," word and body. The names of the rivers are:- 
Tamraparof, Chandravas'a Kritamftia, Vatodaka, Vaihayasi, IUveri, 
Vena, Pavasvini, Tunpabhadrft, Krifnavena, Sarkara, Vartaka, Godavart, 
Bhimaratht, Nirbindhya, Payosnika, TApi, Reva, Surasa, Narmadft, 
Sarasvati, Charmanvati, and the Indus, Andha, and Sone, ftpkalyi, 
Tris4ma, Vedasmriti, Mfthanadt, Kaus'iki, Yamuna, Mandak.m, Dnsad- 
vati,Gomatl,Sarayu, Oghavati, Saptavati, Susama, Satadru, Chandra- 
bUgft, Marudbridha, ' Vitasta, Asikni,and Vis'va and many other nvers 
Those person. «M take their births in this Varsa enjoy the (Divya) 



DivincUan, and *e lower eni.oy.ents, - ^ 
in accordance with their Sattvik, Rajastk, and TAm*.ik quauo 
inhabitants of this Var f a take their Sannyasa, Vdnaprast has ^ tc. » 
•ceordanoe with the rule, of their Varnas (castes) respect.vely and enjoy 



766 Slit MAD DEVt BHAGAVATAM. . 

beatitudes as dictated (in thoir S'&stras). The VedavAdis (the propounded 
of the Vedas), the Risis, and the Davas declare that this Varja is superior 
to all the other Varsas. as the Grace of God is easily obtained here. They 
say : Oh ! What an amount ot good works, the inhabitants of Bharata 
Varea did in their previous lives, that by their influence, the Bhagavan 
Hari has become pleased with them without their having any S&dhanat 
good Yogic practices). Therefore we also desire to have our births there, 
for there if we be born amidst the persons there, we would be able serve 
Hari, Mukunda in every way. What will severe austerities, gifts, 
sacrifices, and practising vows avail us ? Even if we go to Heaven, what 
benefit we will derive there ? Then we would never be able to bring our 
mind to the lotus-feet of the IShagavftn Nurayana. Our tastes for seme 
enjoyments would increase and we would be wholly deprived of Bhagavan. 
Far bettor it is to be born in this Bharata Varsa as short-lived persona, 
than to acquiro other places whore one can live up to tho period of Kalpa 
and then be reborn. For tho intelligent people of Bharata, getting this 
mortal coil can within a short period devote themselves to the Bhagavan 
Hari and bo free form rebirth. That place is never to be visited and 
served, even if that be Svarga Loka where the nectar-like ocean of the say 
ings of Vaikuntha are-not heard ;'where there are no assemblages of saints 
who take refuge of the Lotus feet of Bhagavan ; where the great sacrifioes 
and festivities of the Bhagavan Visnu are not celebrated. Those persons, 
that do not try for Moksa, when they 'get human births and when they 
possess Jnuna.Ktiva (methods of doing sacrifices and other works for 
the help of J nana) and Bravya (materials for thorn sacrifioes), are certainly 
like beasts and get themselves repeatedly entanged into bondages. The 
people of Bharata Varsa offer oblations to Iadra and other deities, 
invoking their names separately, with proper rules (Vidhis), mantras, 
and purodasas (a sacrificial oblation made of ground rice and offered 
in Kapalas or vessels) ; but the All sufficient Bhagavan Hari, tho Giver of 
blessings accepts those very gladly. 

82 True that He grants unto the people what they ask from Him ; 
but He hardly gives anybody the P.ramftrtha, the Highest Goal. The 
reason being that the people ask again and again after reoemng if ha 
Z tasked. So He give, of Himself H , own lotu.-feet o t « 
who having abondenei all their desires, worship Htm and Him only 
^'Zidea of love. (1) Thus :-We are living very happily in ths 
Zl2 « ne fmit of the I 9{ a P urt. that wa performed fully; v*t wj 

t that we may also be born in Bharata Vare* with onr memory 1 
TS the thought of the Bhagarln Hari. The Bhagat U 
SSSi. Bblratva^ awards the highnt welfare to it. instant, 



Book VIU-I 



CHAPTER Xtt. 



767 



29-32. Narayana said " O Devarei I Thus the Devas of the Heavens, 
the Siddhas, the Highest Rifis, sing the excellent merits of this 
Bbaratavaraa. There are the eight Upadvipas of this Jambudvipa .•—When 
the sons of the King Sagara were searching for the footprints of the 
stolen horse (for As'vamedba sacrifice), they found these Upadvipas ; so 
it is definitely stated. The names of out and made these are Svarna- 
prastba, Chandras'ukra, Avartana, Ramanaka, Maudaropakhya, Harina, 
Panehajanya, and Ceylon. The length and breadth of Jambudvipa have 
been described ; now the other s ix Dvipas, Plak§a and others will be 
described. Hear. 

Here ends the Eleventh Chapter of the Eighth Book on the description 
of the continents and of Bharatavarsa in the Mahapuran&m, Sri Mad 
Devi Bhagavatam, of 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER XII. 



1-37. Nar&yaua said :— The Jambudvipa has been described, 
how it is and what is its width. It is surrounded ou all sides by 
the salt ocean. As Meru is surrounded by Jainbudvipi, so the salt 
ocean is surrounded by Plaksadvipa, twice its size. As the ditch 
is surrounded by gardens, so the salt ocean is surrounded by 
gardens. As the Jambu tree exists in Jambudvipa, so the Vlaksa 
tree exists in the Plaksa Dvipa and of the same size. The name 
Plakea Dvipa is dervived form the name of this Plaksa tiee. This tree 
is of a golf'au colour . Fire exists at its bottom with form incarnate. This 
is named Saptajihva. The Ruler of this island is Idhmajihva, the son of 
Priyavrata. He divided his island into the seven Varsas and distributed 
them to each of his seven sous and he himself took refuge of the path of 
Yoga, so much liked by the Kuowcrs of Self and he got the Bhagav&u 
Vi.udeva. The names of theso seven Dvipas are :-Sivn, Yavas, 
Subhadra, §4uti, Kgema, Ainrito. and Abhaya. Seven rivers and seven 
mountains exist respectively in the seven islands :— The rivers are; 
Aruna, Nrimnl, Angiraa! , Savitri , Suprabbatika, Ritambhara, and tiatyam- 
bhara. The names of the mountains are Manikuta, Vajrakuta Indrasena, 
Jyetismana, Suparna, Hiranyasthiva, and Meghamala. The see>Dg and 
drinking the waters of these rivers take away all sins and all 
darkneas due to ignoranoe. The four castes live here, Uamsa, Patanga, 
Urdhay» n », and Satyinga, corresponding to the four castes Brsbmana, 
*tc,-The inhabitants of this Plakea Dvipa live for °»\* ms f J™'' 
»ud all are of variegated wonderful appearances. They follow the customs 



768 



!§Kt MAD DEVI BHAgAVATAM. 



and usages dictated by the Vedas and worship the Ood Sun foi the attain- 
ment of Heaven. The mantra by which the worship is done is this : — Wj 
take refuge unto that Sun, Who is the Body Manifest of the Ancient 
Person Visnu and Who is the Ordaiuer of Satya. (Truth), Rita (Straight 
forwardness), Brahma, Amrita (Immortality) and Mrityu (Death). 0 
Narada ! AH the persons here live long, of vigorous senses, energetic, 
powerful, intelligent, e nthusiasts, and valorous ; everyone gets extraor- 
dinary powers of themselves. Next to this Plak?a Dvipa is the Ikfhu Ocean. 
This Iksu Sagara surrou nd s the Plaksa Dvipa. Next comes Salmala Dvipa. 
It is twice as large as Plaksa. This Dvipa is surrounded by Surasagara 
(the ocean of wiue). There is a tree named !§almali in this island, which 
is as large as the Plaksa tree. The high-souled Garuda resides on that tree. 
YajBavabu is the Ruler of this place. He was born of Priyavrata ; 
be divided his Varsa into the seven parts and distributed each of 
them to his seven sons respectively. Now hear the names 
of these Varsas : — Suroohana, Saumanasya, Ramana, Deva Varja, 
Paribhadra, Apyayana, and Vijuata. Seven mountains and seven rivers 
exist there respectively. The names of the mountains are : — Sarasa, 
Satas'ringa, Varna Deva, Kandaka, Kumuda, Puspavarsa, and Sahasra- 
$roti. Now hear the names of the rivers. Anumati, Siuib&li, Sarasvati, 
Kuhu, Rajani, Nanda, and Raka ; these are the seven rivers. The people 
are divided : into the four castes :— Srutadbara, Viryadhara, Vasundhara, 
Isnndhara. These correspond to the Brahmanas, etc. They worship the 
Bhagavan Moon, tba Controller of all and the Creator of all the Vedas, 
They offer food duly in the black and white fortnight to their Pitris 
The mantra lor their worship is :— " Let Soma, the King of all, be 
pleased. " 0 Narada ! Next to Surftsagara is Kus'advipa, surrounded 
by Ghritasagara (the ocean of clarified butter). Its dimensions are twice 
as large. Here are blades of Kus'a grass, of a very resplendent colour. 
The name of the Dvipa is from this Kus'asUmba. This bundle of Kus'a, 
illumines all the quarters with their gentle rays. The Ruler of the 
Dvipa is Hiranyareta, the son of Priyavrata. He divided the Dvipa into 
seven parts and distributed each of them to each of hie seven sons 
respectively. The names of the seven sons are : — Vasa, Vasudana, 
Dhridharuchi, N&bhigupta, Stutyavrata Vivikta, and Bbajnadevakh. 
There are seven mountains forming the seven boundaries and so ate the 
seven rivers. Hear the names of these. The names of the mountains 
are :-Chakra, Chatubs'ringa, Kapila, Chitre Devftnilfa, Kut», tJrdba- 
rom& and Dravina. The names of the rivers are :-Rasakulyft, Madlm* 
kolyft, Mitiavindft&utavinda, DevagarbhA, G-hritAebyut, and' Mantra- 
mftlika. The inhabitants of the Kus'advlpe, drink the waters of thess 



Book VIII. 



CHAPTER XIII. 



769 



rivers. There are the four owtes here Kus'ala, Kovida. Abhiyuk ta, and 
Kulaka corresponding to the Brahmanas, etc. They are all powerful like 
Indra and the other ohief Devas ; and all of them are omniscient. They wor- 
ship the Fire God and perform various good works in honour of Him. Their 
mantra is this:— O Fire! Thou earnest the oblations direct to Para Brahma. 
In the sacrifices of the Devas, Thou worshippest that Personal God and 
offerest to Him whatever are given in oblatious, mentioning the 
respective limbs of His "Body. Thus the inhabitants of that Dvipa worship 
the Fire God. 

Here ends the Twelfth Chapter of the Eighth Book on the narration of 
I'laksa, Salmala, and Kus'a Dvipas in the Mabapuranara, Sri Mad Devi 
Bhagavatam, of 18,000 verses, by Maharsi Veda Vyasa. 



CHAPTER XIII. 



1. Narada said : — Thou, the Knower of everything ! Describe 
about the remaining Dvipas, knowing which we will be highly 
delighted. 

2-36. Narayana spoke thus : — The very vast Ghrita Sagara (the 
ocean of clarified butter) is encircling the Kus'a Dvipa. Next to it is 
the Kraunoha Dvipa. It is twice as large as Kus'a. Tho Ksira Sagara 
(the ocean of milk) is surrounding this Dvipa. The Kraunoha mountain 
is standing here. The name of this Dvipa is derived from this mountaiu. In 
days gone by, the highly intelligent Kartikeya burst this mountain by his 
own prowess. This Dvipa is washed by the Keira Sagara; and Varuna is its 
Regent. The son of Pnyavrata, Ghritapris tha, respected by all and whose 
prosperity knows no end, is the Lord of this Dvipa. He divided this Dvipa 
into the seven parts and distributed them to his sons and named the 
Varjas after the names of his sons. He made his sous the rulers of 
those places and ho himself took the refugo of the Bhagav&n Narayana. 
The names of the seven Varsas are respectively :— Auia, Madburuhu, 
Meghapristha, Sudharaaka, Bhrajistha, Lohitarna, and Vauaspati. O 
Narada ! Tb.9 seven mountains and the rivers there are very celebrated 
throughout the worlds. The names of the mountains are :— Sukla, 
VardhamanmrBhojana, Upavarhana, Nanda, Nandana, and Sarvatobhadra. 
The names of the rivers are :— Abhaya, Amritaugha, AryakS, Tirthavati, 
v rittirapavati, S'ukW, and Pavltmvatika. The inhabitants there drink 

97 



7 70 Sill MAD DEVt BUAUAVATAM. 

the highly pure water of these river.. The people there .re divided iatdWr 
oJ Puruea, Ri^bha, Dravina, and V edaka and they worsfcp th. 
Bhaaavan Varuna, of the form of water. Then they beeom. very 
Silage, and, with great devotion.and holding £ 
folded palms the water, repeat the follow.ng mantra:-' 0 Wrt«IIta 
a ,ttbe essence Vhya of the Persou Bhagavana and Thou « MM Mh 
Bh&rloka. Bhuvadoka, and Svarloka. Thou desfroyest the a n. of all. 
We all are touching it ; purify our bodies. After fining the.r man- 
tram., they sing various hymns to V aruna. Next to the Ke.rode Saga,, 
is th S'aka Dvipa, thirty two .akh yoyanas w.de, surrounded y th 
Dadhi Sagara (the ocean of curds), of similar d.mens.ons. Here the 
m o.t extent tree named the S'aka tree exists O Narada , Th. Dnpa 
is named so after the tree. Medb-tithi, the son of Pnyavrata ,s the Lorf 
tht Dvi P a. He divided this land into the seven Varsas and d.stnbuW 
elh to rseven sons respectively; and ultimately he took refuge to 
Z nath of Yoga. The names of the seven Varsas are Parojav. 
M noiava, Pavamanaka, Dhumranika, Chitr arepha, BahurQpa, an 
V^vlr k. In these Varsas there are seven mounta.ns, one » e«h 
vlIT- arming their boundaries ; and there are seven nvers also. The 
of the mountain are -Is'ana, Crus'ringa, Valabhadra, SsU 
Z a SahaL luka, PevapaU, and Mabasana ; the names of the 
Kesara, bahas« Ubhavft8pr ie t i, Aparajita, Panchapad,, 

"dSaha as'r^t a°nd Nijadhriti. These seven rivers are all very b,g 
I: rll e with lusle. The people are divided into four classes :- 
v Z SaTvavrata, Kratuvrata, Dan.vrata, and Anuvrata. They all 
Jl^ZZ^ exercise and thereby bring th. Rajas and Ta.o 
ol und iheir subjection and they worship Hari of the nature o 
P AnVvavu Higher than the Highest. The.r mantra n this .— H< 
Prana Vaj u, n g , b j and n0 urishes them by the Pr.?. 

^ T facte He ft. Internal Ruler of all and the Supra*. 
,„d other faculU e , « ^ Him ^ ^ 

Control"; th.s Un.e * und ^ ^ . pu 

D T 9h , U8, Jear ateasSakaDvtpa. It is surrounded by th. 

tree that shines in the Puekara Dv.pa, are fiery Uke goWen 

b ; arc as clean and pure. Cro res and crores of 

f thi. Tree Vasudeva, the Guru of all tbe Lokas, has ere 
^CrX astheseat'ofP.rame.b, 
ordinary powers, for the purpose of «^ ^J*^ 

«La in this Dvipa ; it is divided into two part,, named 

^ h ? 9e form th9 boun,lari69 of the 



B>« V£ [[.] CHAPTER XIV. m 

moantain is one Ayuta Yoyana high and one Ayuta Yoyana wide. 
There are four cities on the four sides. India aud the three othev 
Iiokapalas are the lords of those cities. The Sun-God comes out from 
their top and circumambulating Meru, goes there again. The whole 
year is his Chakram, oircle of circuit ; His path is UttrSyanam and 
Dakfin&yanam. Vltihotra, the son of Priyavrata U the lord of this island. 
He distributed the two Vargas amongst his two sotw, Itamana and 
Dhatakt. They rule over the two Vursas named also after thorn. Like 
the inhabitants of the above Vareas, the people also got powers of 
themselves and worship devotedly the God seated o:\ the lotus and follow 
such path of the Yoga as leads them to the Brahma Salokyil, etc. The mantra 
runs thus :—" We bow down to that One God, without a'Socond, of the 
nature of Peace, Who is the Fruit of all the Karrnas, Who is the seat 
of illumination of Brahma, Who is established in Unity, and Who is 
worshipped by all the Lokas. 

Here ends the Thirteenth Chapter of the Eighth Book on the 
description of the remaining Dvipa* in the Mahapurnnam 5ri Mad 
Devi Bhagavatara, of 18,000 verses, by Maharfi Veda VyiUa. 

CHAPTER XIV. 



1-29. Nariyana said :— Next to the ocean of pure water, is the 
mountain, called Lok&loka. It marks the sphere -between the two 
countries Loka and Aloka. O Devarsi ! There is a land, all of pure gold 
(beyond tais ocean of pure water) for a space e. ( ual to the d. stance 
between Mftnasottara and Meru. This land is like a mirror ; there are no 
beings here; the reason is, any substance placed on it would at once be con- 
verted into gold and nothing can be obtained out of it. O Narada! No liv- 
ing beings can live there and therefore it is named Lokaloka. This 
established always between the Loka and Aloka. The God Himself ha. 
made this as the boundary of the three Lokas. The rays of the Sun, the 
Polar Star and all the planets are confined to this sphere ; rather passing 
through its middle, the luminaries shed their lustre on the three 1M 
0 Narada 1 This great mountain is so lofty and capacious that the ray, 
of the luminaries can never go out of it The learned men say, that U» 
size, form, add indications of this mountain are such as » 
one-fourth of five hundred times the size of the earth on its summ. 
lelf.born Brahma has placed very big elephants on all sides o ^ 



772 SRt MAD DEVt BHAGAVATAM. 



their names. Those are Risabhu, Puspaohuda, Vauiana, and Aparfljitu. 
These four elephants are said to hold all the Lokas in their respective 
positions. Tie Bbagavan Hari gives strength to these elephants and 
to ludra and others who are reckoned to be His Vibhutis (powers). 
He manifesting His Suudha Sattva and super-extraordinary powers, 
and united with Anima, Lagbima, etc.* the eight Siddhi?, is reigning there 
surrounded by His Paris'adas Visvaksena and 'others. He is the one God 
of all ; He is without a second. For the welfare of all, He is holding 
Sudars'ana and. His various other weapons ; and the powers of His arms 
are great. He is His own Cause and at all times He pervades all in and 
through. He is Eternal. This Universe is upheld by His extraordinary 
power Maya for its preservation, He remains in this form till the end 
of a Kalpa. The inner width described above, determines the width of 
Aloka. For it is situated outside the above Loka. Beyond the mountain 
Lokalo ka, is said to lie the pure path leading to Yokes' vara within the 
egg-shaped ellipsoid formed by the Heaven and Earth. The inner dimen- 
sion of this ellipsoid is twenty-five Koti Yoyanas. When this egg becomes 
unconscious (lifeless), the Sun enters within it in the form of Vairajs, 
Hence the Sun is called Mftitanda. He is Hiranyagarbha, when He is 
born from this Golden Egg. It is this Sun that ordains the quarters, 
A kas'a, Heaven and Earth, etc., in their proper spheres and divisions. 
This Sun is the Atma of Svarga and Moksa, hell and other lower regions, 
of the Devas, men, birds, reptiles, trees and all other living beings ; 
and He is the Presiding Deity of their sight. 0 Narada ! Its width is 
PaBchas'at Koti Yoyanas and its height or depth it twenty.five Koti 
Yoyanas' If as the two halves of a gram are of the same size, so the 
Earth and Heaven are of equal size. The space enolosed between them is 
called Antariksa; the Sun God, the foremost of the planets, being situated 
in the middle, gives light and illumines and heats the three Lokas. He 
goes by the path of Uttarayana and therefore. His motion becomes slow 
(His motion becomes Mandagati"). The Sun then getting up higher 
prolongs the day time. Similarly when the Sun follows the path of 
Daksinayana, He gets £ighr»-gati and uot going up so high, shortens the 
day time. Again whem He comes at the Equator, He maintains an even 
position and the day and night' become equal. When the San is in *>he 
signs Aries (Mesa) and Libra (Tula), then the day and nigbt become 
equal When the Sun traverses the five signs Taurus, Gemini, etc., the 
day becomes longer and when the Sun traverses the fire signs Scorpio tad 
orthers, the day becomes shorter and the night becomes longer, 

' Here ends the Fourteenth Chapter of the Eighth Book on the 



Book VIII.] 



CHAPTER XV. 



773 



description of the Lokaloka space iu the Mahapuranam Sri Mad Devi 
Bhagavatam, of 18,000 verses, by Maharsi Veda VySsa. 



CHAPTER XV. 



1-45. N&ra&yana said :— " O N&rada ! I will now describe the 
motion of the Sun. Hear. It is of three kinds ; S*ighra (perihelionic), 
Manda (Aphelionio), (and even). O Surasattama ! Every planet has three 
positions. The name of the Madhyagati position is Jftradgava, the name 
of the northern position is Airlvata ; and the name of the southern 
position is Vais'v&nara. The asterisma As'vini Krittika and Bharani are 
known by the term Nftgavithi. RoLini, Ardra, and Mrigas'ira are 
named Gaja Vithl ; -Pafya, As'lesa, and Punarvasu are named Airavati- 
vithi. The three VJthis, above-mentioned are called Uttara Marga. 
Parvaphalguni, Uttara Phalguni and Maglni are named A'rfabhi Vithi. 
Hasta, Chitra and Svati are Cilled Govithi ; Jyestha, Vis'akha and 
Anur&dba are named Jaradgavi Vithi. These three Vithis are named 
Madhyama Marga. Muia, Purbasadha, Uttarasadha are termed Ajavithi 
S'ravana, Dhaniatha and S'atabhisl are termed Mriga Vithi. Uttara 
bhadrapada, Purvabhadrapada, and Revati are called Vais'vanarivithi 
These three Vithia (paths) are called Daksinamarga. • During the 
Uttarayana time, as the Dhruva attracts the rope of air from both the 
tides of the Yuga, orbit (or axis), the chariot of the Sun ascends, (i. e. is 
Irawn up by the rope). Thus when the Sun enters within the sphere, 
the moti >a of the ohariot becomes slower and the day is lengthened and 
the night is shortened. 0 Sara Sattama ! Know this to be the course of 
the path of the Sun. 

When the cord diaws towards the south, the Chariot d«scends and as 
the Sun then come s out of the sphere, the motion becomes quick. 
The day shortens and the night is lengthened. Again when the cord is 
neither tightened nor is it slackened, rather its motion is exactly mid- 
way, the Sun also remains in a medium position and his Chariot enters 
within a sphere of equilbrium and the day and night become equal. 
When the oord of air, in a state of equilibrium is attracted by the Polar 
Star, then it is that th« Sun and the Solar system revolves ; and when 
the Polar Star slackens its attraction over the cord of air, the Sun 
ooming out of the middle sphere, revolves ; and the Solar system also 
evolves. On the east of Meru is established the city of Indra and tne 
fcvMdw.ll there. It is called therefore Devadhinika. On the south 



774 $Rt MAD DEVf BhAgAVATAM. 



of the Meru, is the famous city of Yama, the God of Death, named 
Samyamani. • On the west of Meru, is the great city of Varuna, 
named Nimnoohant. On the north of Meru is the city of the Moon, 
named Vibhavari. 0 Narada ! The Brahmavadis say that the Sun first 
rises in the city of Indra. At noon the Sun goes to Samyamani ; 
at evening the Sun goes to Nimnoohani and He is said to set. In the 
night the Sun remains in Vibhavari. 0 Muni ! The going of the 
Sun round Meru is the oause of all the beings getting themselves engaged 
in their respective duties. The inhabitants of the Meru see the Sun 
always in the central position. The Sun moves on, eastwards towards the 
stars, keeping the Meru to his left; but if the Zodiac betaken into account, 
it would appear that the Meru is left towards the south of the Sua. 
The rising and the setting of the Sun are always considered in fiont 
of Him. O Devarsi ! Every point, every quarter, every person, seeing 
the Sun says that the Sun has risen there : again where he becomes 
invisible, He ia considered to set there. The Sun always exists . 
so there is no rising nor setting for Him. It is His appearance and 
disappearance that make men say that the Sun rises or sets. When 
the Sun is in the Indra's city, He illumines the three cities, those 
of Indra, Yama, and the Moon and illumines the north-east and east- 
west corners. So when He rests in the city of Fire, he illumines north- 
east, east-west, and south-west, the three corners, and at the same 
time the cities of Indra and Yama ; aud so on for the other cities and 
oorners. O Narada ! The Mo'int Meru is situated towards the north 
of all,the Dvipas and Varsas. So whenever any pe rson sees the Sun rise 
be calls that side " east." But Meru exists towards the left of the Sun; 
so it is said. If the Sun travels in 15 (fifteen) Gbatikae, the distance 
from Indrapuri to Yamapuri, He is said to travel within that time 
a distance equal to 1\ Koiis, 124 lakhs and 25000 Yojanas (22695000 
Yojanas). The thousand-eyed and thousand rayed Sun God is the 
Manifester of Time. He travels in the aforesaid way the cities of 
Varona, Chandra and Indra respectively. He is the diadem of the Svar- 
ioka ; and the Zodiac is his Atman. He travels thus, to mark off 
time to all persons. O Narada ! The Moon and the other planets 
and stars rise and set in the aforesaid manner. Thus the powerful 
chariot of the Sun travels in a Muhurta 142,00000 Yojanas. By the 
force of Pravaha Vftyu (air), the Sun God, the Inoarnato of the Vedw 
tnreb roond the cities, the Zodiac, in one Samvatsara (year). The wheel 
of the Bun's Chariot is one year ; twelve montha are the spokes ; three 
Ghfttarmasya* are the nave and the six »ea»ons are the outer nog « 
aireumfcrenee of the wheel. The learned men call thie ohwiot w »• 



Buck Vtrt] 



CHAPTER KVt. 



775 



Saravatsara (one year). The axis or axle points to the Me-ru on one side 
and to Manasottara mountain on the other. The end or circumference 
of the wheel marks off other divisions of the time as KM, Kasthl, 
Muhurta, Yatna, Parahara, day and night, and fortnights. The wheel 
is fixed on the nAve. The Sun goes on this wheel, like an oilman's on 
his oil-machine, round and round the Manasottara mountain. The 
eastern side of the wheel is on th at axis and the other part is fixed on 
th a Pole Star. The dimension of the first axis is (15750000 Yoyanas). 
The second a xis measures one- fourth of the above $937500 Yoyanas). 
It resembles the axis of an oil-machine. The upper side of that is con- 
sidered to belong to the Sun. The seat of the Sun on his chariot 
measures 86 Lakh Yoyanas wide. The Yuga measures in length, 
one-fourth of the above dimensions, that of his seat. The Chariot is 
is moved by seven horses, consisting of the seven Chhandas, G&yattrJ, 
etc.. driven by Aruna. The horses carry the Sun for the happiness 
of all. Though the charioteer sits in front of the Sun, his face is 
turned towards the west. He does his work as a charioteer in that 
state. Sixty thousand Valakhilya Risis, of the siie of a thumb, chant 
the sweet Vedic hymns before Him. Other Risis, Apsaras, Uragas, 
Gramanis, Rftksasas, and all the Devas, each divided in groups o< 
seven, worship every month that highly lustrous Sun-god. The earth 
measures 90152000 Kros'a Yuga Yoyanas. (1 Kro»a-i Yoyana) The Sun 
passes ovor this distance in a moment. He does not take rest in his this 
work even for a day; no, not even for a moment. 

Here ends the Fifteenth Chapter of the Eighth Book on the motion 
of the 8 .in in the Mahapuranam, Sri Mad Devi Bhagavatam, of 18000 
verses, by Maharei Veda Vyasa. 



CHAPTER XVI. 



Sri NarAyana said :-« O Narada ! Now he.r the wonde.ful move- 
ments of the planets and their positions. The auspicious and ™™f™°" 
events of the mankind, are due to the different movements of these 
Pl.ne.ts. As in a potter's wheel going round and round, the motion 
the insets crawling on the wheel, appears in a 
the motion of the Snn and other planets moving on the aou r 
of the Ra,i, (12 constellations) which again always moves ro 

u an axle, appears different. Their mobo- from one .tar 



776 M MAD VEVtBU&GAV AT AM. 



another auJ from one constellation to auother appears aa likewise. These 
two motions" therefore are not contradictory but are consistent ; so 
it is settled everywhere by the learned Pandits (as being subservi. 
ent to the Zodiac). O Nftrada ! He, Who is the Origin of all, Who is 
the AdiPurufa, from Whom all these have sprung, Who is endowedwith 
six extraordnary powers, in Whom all this PrapaBcha, this material 
world composed of the five elements remains, that Nftrayana, roaming 
about, has divided the Trayi Atma into twelve parts for the perfect 
happiness of all and for Karma S'uddhis (the purification of Karma, acts). 
The sages famished with J nan and VijBilna have thus argued on the 
point, following the path as laid out in the Vedas. The Surya N&ra. 
yatia, moving on in tho six seasons, spring, etc., has established, cold, 
heat, elc, as the Dharina of the season!:, duly for the fructification of 
tho Karmas of the individual beings. Those persons that worship 
this Adipurusa, with devotiou, according to the knowledge of the Vedas 
the customs and usages of Varna (castes) and As'rama (Brahmacharya, 
etc , and with various performances of Yogas, get their fruits respectively 
according to their desires. This Sun is the Atinan of all the Lokas and 
resting on the Zodiac between the Heavens and the Earth, enjoys the 
twelve months in the twelve constellations, Aries, etc. These months 
are the limbs of the year. Two fortnights make one month. The 2} 
asterisms go to form one mouth according to the Solar measure, of 
the day and night. 

The period that the Sun takes to travel over the two constellations is 
called Ritu or the Season (t. e., two months). The Scientists say that 
this season is the limb of one Samvatsara. The path that the Sun 
describes within the three seasons or half the year in the Zodiac is called 
one Ayanam. The time taken by the Sun with earth and heavens to 
make a oircuit of the Zodiac is called one Vatsara or year. This year 
is reckoned into five divisions as .—Samvatsara, Parivatsara, Idavatsara, 
Anuvatsara, and Idvatsara. These are functioned by the Sighra, Manda, 
and uniform motions of the Sun. So the Munis say. Thus far the 
motion of the Sun has been described. Now hear that of the Moon. 
The Moon is situated one lakh Yoyanas higher than the Sun and shares 
with the motion of the Sun for one year; and She enjoys as well e«ery 
month with the Sun in the shape of the dark and bright fortnight*. 
The Mood, the Lord of Night and of the medio in»l plants also enjoys 
the day and night by the help of one eou8tellatior*%^ 2J Nakjafctrss. 
Thus, by Her Sighragati, tho Moon enjoys the NaksatW During the 
bright fortnight, the Moon becomes more and more visible and g ,ves 
|tle»jare to the Immortals by Her increasing phases ; and, during &i 



ftoosVril.} CHAPTfcttXV. ' 777 

dark fortnight by Her waning phases, She delights the Pikis. Sho 
performs revolution in the day and night by Her both the phases of the 
bright and dark fortnights. Thus She becomes the Life and Soul of 
all the living beings. The Moon, endowed with the highest prosperity . 
travels one Naksattra in thirty Muhftrtas. She is Full and the Soul 
without any beginning. She fructifies the desires (Sankalaps) and 
resolves of all ; hence She is called Manotnaya. She is the Lord of all 
the medicinal plants (Osadhia) ; hence She is called Annamaya. She 
is filled with nectar ; hence She is called the Abode of Immortality and 
She gives Nirvana (the final liberation) to all. Hence She is called 
Sudhakara. She nourishes and satisfies the Devas, 1'itris, men, lcptiles 
and trees ; hence She is called " Sarvauiaya." By Her influence the 
asterisms travel over the three lakh Yoyanas. The God Himself has 
made the Naksattra Abhijit to revolve round the Meru, along with 
the other Naksatlras in the Zodiac ; so this is reckoned as the twenty- 
eighth Naksattra. The planet Veuus (S'ukra) is situated above the 
Moon two lakh Yoyanas high. He sometimes goes before the Suu, 
sometimes behind and some times along with Him. He is very power- 
ful. His motion is of three kinds :— (1) Sighra, (2) Manda, and (3) 
uniform. He is generally favourable to all the persons and does for 
them many auspicious things. So it is stated in the Sa atras. 0 Munij 
S'ukra, the illustrious soion of Bhrigu, removes the obstacles to the 
rains. Next to S'ukra, the planet Mercury (Budha) is situated two 
lakh Yoyanas high. Like Sukra, he, too, goes sometimes in front, 
sometimes behind and sometimes along with the Sun. And his motion, 
too, it. of three kinds :— Sighra, Manda, and uniform. When Mercury, 
the Son of Moon, is away from the Sun, then Ativata (strong winds, 
hurricanes), Abhrap&ta (the falling of meteors from the clouds) and 
draught" and other fears arise. The planet Mars, the son of the Earth is 
situated two lakh Yoyanas higher. Within three fortnights (45 days) 
he travels one Ras'i. This occurs when his motion is not retrograde. 
This Mars causes all sorts of mischief, evils, and miseries to mank.nd. 
The planet Jupiter is situated two lakh Yoyanas higher. He passes 
through one Ras'i in one year. When his motion is not retrograde, ho 
» always in favour with the BrahmaVadis. Next to Brihaspat, comes 
the pl.net Saturn, the son of the Sun, two lakh Yoyanas higher. lie takes 
thirty months to pass over one Ras'i. This planet causes all 
»nd miseries to ^Therefore He is called a Manda Graha (a ™ ] f e ^ 
Next to it, is situated the S.ptarsi mandala, the Great Bea. ; eleve iW* 
yoyanas higher up. Q Muni! The seven 
favours to all. these ' circumambulate the V.snupada, the Tola. 

98 



fat MAD DEVt MAQAVATAM. 



Here ends tbe Sixteenth Chapter in the Eighth Book on the 
motion of the planets in the Maha Puranam S*ri Mod Devi Bhagavatam 
of 18,000 verses by Maharsi Veda Vyfisa. 



CHAPTER XVII. 



1-29. NarayaLa said :— Beyond the Saptarfi mandalam (the Great 
Bear), thirteen lakh Yojanas higher is situated, the Visnu's Paramam 
Padam (the highest place of Vis nu). The Great Bhagavat (devotee of 
God), the most respectful, (Sriman Dhruva, tbe son of Uttanapada, is 
established there with Indra, Agni, Kas'yapa and Dharma and the 
Naksattras. Tbe visitors pay to him always their respects. He is the 
patron of those who live till the end of a Kalpa. He is engaged in 
serviog the lotus-feet of the Bhagavan. He has been made by God 
Himself the pillar round whom all the planets, stars, and the luminary 
bodies are revolving always and with great force in the Zodiac and in tbe 
celestial Heavens, The Devas also worship him. He, resplendent io 
his own glory, illumines and manifests all. As beasts tied to yoke go 
on tilling, so the planets and stars, fixed on tbe Zodiac, go quickly round 
and round this Dhruva, the Pole Star ; some nearer, some further distant 
in spheres, propelled by Vayu. As tho hawks hover round the sky, so 
the above-mentioned planets, go completely round and round under their 
own Karmas and controlled by tbe Vayu in the sky. Thus all the 
luminaries do not fall to the ground, as thay are kept up in their 
respective positions by the favour of the union of Prakriti and Purusa. 
Some say that this Jyotischakia» the celestial Heavens (the Zodiac! i> 
dia'umara. It is kept duly in its position for the purpose of holding 
things up by the power of tbo Bhagavan. Hanoe it does not fall. It 
is resting with its body coiled round and with its head lower down. 0 
Muni ! Dhruva, the sou of Uttanapada is staying at the tail end. And, 
in addition to him, also at the tail rest Brahma, the Sinless Prajapaty 
worshipped by the Gods, Agni, Indra and Dharma, Thus the creation 
is at the tail and the Saptarsimandul is staying at his waist. Thus 
tbe celestial wheel (Jyotischakra) is resting with his ooils turned in » 
right-hand direction. On his right side are found the UttarayaO» 
Naksattras, fourteen in number from Abhijit to Punarvasu and on his 
left side are found the other fourteen Daksinflyanam Naksattras from 
Pnjy.a to Uttarflsadba. 0 Son of Brahma 1 Thus the. Nak?attras form 
the ooil-shaped body of tho SisWra, the Zodiac; half tbe Niksattr* 



Book Villi CHAPTER XV1U, m 

on the one side and the other half Nak|ittru on tho other. H'iskek 
i, on the Heavenly Gauge? named Ajavtthi. Punarvasu and Pusya form 
the right and left side of the loin, ; Ardrl and As'les'4 form the right 
and left feet (westward); Abhijit and Uttarla&dhft form the ri»ht and 
left nostrils. ODavarei ! Sravana and Purva ? adha form the right and 
left eyes respectively ; so say the persons that form the KalpuiOs (fancies) 
Dhanietha and Maid form his right and left ears ; Maghft, etc., the eight 
Daksinayanam Naksattras form the bones on the left side. O Muni ! 
Mrigasirsa, the Uttarayana Naksattras form the bones on his right aide. 
Satabhis* and Jyeetha form the right and left shoulders. Agasti' 
(the Canopus) forms the upper jaw and Yanu, the lower jaw. Tho planet 
Mtrs form? his faca ; Saturn forms his organ of generation ; P.rihaspati 
forms the hump on the shoulders ; the Sun, the Lord of the planets, forms 
his breast ; Narayana remains in the heart ; and tho Moon is in hi-, 
mind. Note.-— Sis'umara is also -the constellation Djlphinns and is sometimes 
meant for the polar star.) 0 Nlrada ! The two AVvins form the nipples 
on his breast ; Us'ana forms hie navel ; the Mercury is his Prana and 
Apana ; Rdhu is his neck and Ketu is all jver his body ; and the stars 
are reigning all over the hairs of his body. This Zodiac is the body 
composed of the Devas of that All Pervading Bhagavan. So every 
intelligent person should daily mediate this SVumara in the Sandhya time, 
with perfect purity and keeping himself Mauna (silont), and with his 
whole heart. Then he should repeat the following mantras and get up 
and say : — " Thou art the Substratum of all the luminaries, we bow down 
to Thee ; Thou Greatest and -destroyest all. Thou art the Lord of 
all the celestials. Thou art the Adipurusa, the foremost ot all the 
Pnruaae ; we meditate fully on Thee. The planets, Naksattras, and the 
stars are Thy body. The Daiva is established in Thee alone. Thou 
destroyest the sins of those that compose the Mantras. The sins are 
oorapletely destroyed for the time being of him who bows down or remem- 
bers Thee in the morning, afternoon and evening. 

Here ends the Seventeenth Chapter of the Eighth Book on the 
Dhruva Mandalam in <he Maha Puranam Sri Mad Devi Bhagavatam 
of 18,000 verset, by Maharsi Veda Vyasa. 



CHAPTER XVIII. 



1-84. Nftr&ynaa sa»d:-«0 Devarsi ! The Sphere of tt&hu (the 
wording nod») i..,ituated one Ayuta Yoyanas below the Sun. RAbu, 



780 



SrI MAD DEVf bhAgavatam. 



the son of Slmhika is moving there like a Naksattra. This Rfthti swallows 
up both the Sun and the Moon and lie has got immortality and capability 
to travel in the sky. The Sun's rays go up to one Ayuta Yoyanas, 
The Asura Rahu thus covers his rays. So the sphere of the Moon 
extends upto the twelve thousand Yoyanas. Rahu covers the field of the 
thirteen thousand Toyanas. So he covers both the Sun and the Moon. 
Desire to take the vengeance of the previous enmity, he cover* them during 
the time of Paiva (the festivals). This planet wants to cover them from 
a distance. Hearing this-, the BhagavAn Visnu hurls His Sudars'an 
Chakra against Rahu. This Chakra (disc) is encircled with the fiery flames 
and is very terrible. When all the quarters were filled with its violent 
flames, Rahu became instantly alarmed and fled away from the distance. 
O Devarsi ! This is kno-vn as the eclipse known amongst the mortals. 
Below the sphere of Rahu, there are the othor pure Lokas situated. 0 
Sattnma ! The Siddhas, Gharanas, and Vidyadharas live in those Lokas. 
Their dimensions are one Ayuta Yoyanas. 

10. 0 Devarsi ! Below them live the Yaksas. Ruksasas, Pis'ftchas, 
Pretas and Bhutas with their' excellent Viharas (residences). 

11. The learned people call this Antariksa. It extends upto where 
the wind blows violently and where the clouds appear. O Best of the 
twice-born I Below this Antariksa is this earth, measuring one hundred 
Yoyanas. All the articles and things of the earth are found here : birds 
herons, cranes and ducks all fly over the earth. The earth extends upto this. 
Now is described the co nfiguration of the earth. 0 Devarsi ! At the lower 
pact of this earth there are seven places (caves or nether regions). Their 
diameter is' one A yuta Yoyanas. In all the seasons, all sorts of enjoyments 
nan bo had at these places. The first is Atala ; the second is Vitala. Next 
come in order:— Sutala, Talutala, Mahatala. Rasatala, and lastly (the 
seventh) the Pita la. 0 Vipra! Thus the seven holes or regions are reckoned. 
These are termed the Vila-Svargas and they yield the happinesses, greater 
than those of the Heavens. These are all filled witk lovely amorous enjoy- 
ments, prosperity and happiness. They are orowded with gardens and 
Viharas (the places of enjoyments). And these Viharas are all decorated 
tastefully so at to furnish especial testes of enjoyments. The powerful 
Daityas, Dftnavas, and Snakes enjoy lure great happiness incessantly, 
united lovingly with their sons, wives and friends. The householders 
also pass their time in ease and enjoyments, surrounded by their friend) 
and attendants. They are all MaysWii (Mejiciane) and their resolves 
are 1 hot thtfarted ;'th?y are m>ra ttnn Gal in this relspiwrt »M ^ ui 
filled with <le«res, They all live with joy and in «ttJoyh*ettts and m 



Hook VI1L] 



CHAPTER XIX. 



781 



find pleasure in all the seasons. Maya, the Lord of Maya had built 
g eparate cities, as he liked, in those nether regions. Besides he has 
created thousands of dwelling-hou ses, palaces, and town-gates, studded 
with gems and jewels. 

The assembly halls, Chatvaras, and Chaityas are elaborately decorated 
and rare even to the Suras. The Nagas and Asuras live in those houses 
with their consorts ; doves and pigeons and feniale Mayina birds 
are hovering there. In those places many plots marked out artificially 
and excellent rows of palatial buildings of tho Lords of those Vivaras . 
ulocn there, Very big gardens also exist there. All these cheer the 
minds ; and, to add to their beauty, many places of fruits and flowers are 
slose by, fit for the comfort and enjoyments of the ladies. The tanks 
and pools of water are crowded with various birds ; the lakes are 
filled with clear waters and the Pathina fishes abound there. The aquatic 
animals move in the waters, violently agitating them. Various kinds of 
lotuses, Kumud, Utpala, Kahlara, blue lotus, rod lotus, are fully blown 
in these lakes or reservoirs of water. The gardens there are alt over- 
crowded with the Viharas of the inhabitants there and echoed with 
tho sweet melodious music, pleasing to the senses. For there, these 
places seem to vie with the Heavens. No fear is there, whether during 
the day or during the night. The gems on the crest of snakes constantly 
illumino the environments and there is no darkness there at any time. 
Tho food there is prepared with the divine medicines and they drink 
and bathe with these medicinal plants ; so no disease attack* them. 
Old age, fever, indigestion, pilenos', sweats, bad smells, or loss of energy 
or any other source of trouble cannot trouble them. The peoplo are 
always happy and good. Only they fear the Teja of the Bhagaviln 
and His Sudars'an disc ; and they fear nothing else. When tho Teja 
of the Bhagav&n enters, the women's abortions take place. 

Here ends the Eighteenth Chapter of the Eighth Book on the 
narrative of Rfthu Mandalam in the Mah&puranam Sri Mad Devi 
Bhagavatam of 18,000 veraes, by Maharsi Veda Vyasa. 



CHAPTER XIX. 



1-32. Nftr&y.,. .aid :-«• O Vipra ! In the first beaut.ful reg.on 
Atala, the exceedingly haughty son of the Dinava Maya, named Ba a, 
« "ving. He has ereated the ninety-six Mayas. All the requ.s.tes of th 
inhabitant, are obtained ky them. The other Msyftv.s know one 



782 M MAD DEVf BHAgAVATAM 

two of these. None of them are capable to know all, as they ara 
exceedingly diflioult to be carried out. When this powerful Bala 
yawned, the three classes of women were produoed,. fascinating to all the 
Lokas. They were named Pums'chali (or unshaste woman) Svairint, 
(an adultress) and Kamiui (a lovely wonun). When any man, be»utiful 
snd lovely to them, enters into tlnir Atala region, they, with the help 
of the Hataka sentiment (of love), generate in him, while in solitude, the 
power to enjoy (copulate) and with their s.veefc smiles and amiroin 
lovely looks and with great ciution embrace him thoroughly and begin 
to converse with him and with amorous gestures and post ures, and thus 
please him well. When the pooplo enjoy this Hatakarasa, they think 
often and often, that they themselves have become gods.they have become 
Siddhas and powerful like Ayuta elephants ; being blind with vanity and 
finding them endowed with powers and prosperity, they think themselves 
so repeatedly and constantly. 0 Narada ! Thus the position in At»U 
has been described. Now hear, the description of the second region 
Vitala. Vitala is situated below the earth. There the Bhagaviln Bhava, 
worshipped by all the Devas, has assumed the name of Hatakes'vara 
and is staying there coupled with Bhav&oi, surrounded by His attendants 
specially for the increase of the creation of Brahma. The river Ilataki 
flows there and has Her origin from the essences (Semen virile, of them 
both. Fire, augmented by the help of the wind, begius to drink it, 
When the Fire leaves that, making a Phutkara noise (i.e., blowing out 
air through the mouth), the golJ, named Hataka, is created. This 
gold is very much liked by the Daityas. The Daitya »vomen use this 
gold always for their ornaments. Below Vitala is Sutala. It is 
reckoned as of somo special importance. 0 Muni ! The highly men- 
torious Bali, the son of Virochana lives here. The Bhagavftn Vasudeva, 
brought down this Bali into Sutala, for the welfare of Indra. He 
assumed the body of Trivikrama and gave to Bali all the wealth of the 
three Lokas, all the Lakemi went to him and installed him in the position 
of the Lord of the Daityas. What more can be said than this, that 
what prosperity, wealth and riches that Indra could not obtain, that 
Sri Laksmi Devi Herself has followed Bali, B>li, as the Lord of Sutala, 
has become entirely fearless, remains here upto this day and is wor- 
shipping Vftsudeva. 0 Narada I It is said by the high-minded persons 
that when Vasudeva Himself, the Controller of all, appeard as a begg«j 
Bali gave him land, and, therefore, on account of making gift to a g°° 
person, he acquired so muoh prosperity. But this cannot b» reasoMb* 
For, it is not at all reasonable to oast the effects of making this -gift 9 
NArftyana, 0 ttArada I Who is Self-raanifest by His - own Extraordmarj 



-Book VIII.] CHAPTER XIX. m 

Glory and Who is Himself filled with all Ais'varya (prosperity) and Who 
can bestow the Highest Goal of life and other requirements of men. This 
Narayana is the Oeva of the Devas ; if anybody takes His name, when 
in the greatest distress, he gets himself immediately freed from the 
Gunas, the cause of bondage due to his Karma. All persons perform 
raa ny Yogas and follow the paths advised by the Samkhya method, with 
their minds directed to the All-Controller Bhagavan, to abandon all sorts 
of troubles and miseries. O Narada ! Know that the Bhagavan does not 
shew us His Favour when he gives us greatest wealth and prosperity. 
For the wealth and riches are the offspring of Maya and the source of all 
worries, miseries and mental troubles ; and one is liable to forget the 
Bhagavan when one gets suoh a wealth. The Bhagavau is pervading 
»11 this universe and is full of wisdom ; and He is seeing always all the 
ways and means ; He took away, in the way of begging, rather cheated 
all that Bali had, leaving only his body ; aud at last, finding no other 
means, fastened him by the Varuna Pas'a (noose) threw him in the 
middlle of the mountain cleft (cave) and then has stationed 
Himself at his door as a Door-keeper. Once, out of his oxtreme devotion, 
Bali did not care at all for his difficulties, troubles, or miseries. Rather he 
gave out that Irxdra, whose minister is Brihaspati had aoted very foolish- 
ly. For when the Bhagavan becomes very graciously pleased, he wanted 
from Him ordinary wealth. But what will the wealth of the Trilokas avail? 
It is a tjuite insignificant thing. Surely, He is an illiterate and stupid 
brute who, for mere wealth, leaves the Bhagavan, Who is the Fountain of 
,11 Good Wishes to the Humanity. My grandfather Piahlada, who was 
nohly fortunate, who was devoted to the God and who was always ready 
,o do good to others, he did not ask for any other thing than the 
servantship of God (theDasyaBhava). When hi. powerful father died, the 
Bhagavan wanted to give him unbounded wealth; but the Bbdgavata 
[devoted) Prahiada did not want that. None of us, who are marked with 
*o many deficiencies can know the nature of the Bhagavan Vasudeva, 
Whose omnipotence cannot be compared and all these manifested worlds 
are but His Upftdhis (adjuncts, limitations). O Devarsi ! Thus Bah. the 
Lord of Daityas, the highly respected and renowned in all the Lotas, is 
reigning in Sutala. Hari Himself is his Door-keeper. Once the King 
Havana, the source of torment to all the people, went out to conquer the 
whole *orld , and when he entered Sutala, that Uari, ever ready -to 
shew Grace to His devoted, threw him at a 

by the toe of HU foot. Thus by the grace of the < 
Bali is reigning in Sutala, and enjoying all sorts of pl««c>, 
a "y equal anvwhere. 



784 



!§Rl ti\D DEVt BHAGAVATAM. 



Here ends the Nineteenth Chapter of the Eighth Book on the narrn 
live of the AJala, etc., the Patalas in Sri Mad Devi Bh&gavatam, the 
Maha Puranara, of 18,000 verses, by Maharsi Ved» Yyana. 



CHAPTER XX. 



1-37. N&r&yana said:— "0 Narada! The cave lower down than SutaU 
is Ttlatala I The Lord of Tripura, (the three cities) the great Majt 
Danava is the Ruler of this region. Mahes'vara, the Doer of good to 
the three Bhuvanas, burnt his three cities ; but at last, being pleased with 
his devotion, He rosoued him. Thus Maya, by the favour of that God, hw 
regained his own kingdom and the enjoyments thereof. This Maya 
Danava is the Teacher (Aoharya) of the Mayavi sect and the cult thereof ; 
and he is skilled in various Mayas or all sorts of the majic powers. All 
the fierce demons, of cruel temper, worship him for their prosperities in 
their various enterprises. Nest to this Talatala is the mo8t renowaed 
Mah&tala. The sons of K»dru, the very angry Snakes, live here. They 
are many headed. 0 Vipra ! I now mention to you the names of the 
famous amongst them:— Kuhaka, Taksika, Sufena, and Kaliya. These all 
.have very wide hoods and they all are very strong ; they all are of cruel 
temper. Their kinsmen also are go. They are always afraid of Garuds, 
the King of birds. Surrounded with their sons, wives, friends and ac- 
quaintances, they live happily, well skilled in various sports and pleasures, 
Lower down this Maht&ala is Rasatala. The Daityas, Danavas and 
Pani Asuras live here. Besides these, there live the Niv&ta Kavachas 
of the Hiranyapura city and the Asuras named Kaleyas, the enemies of 
the Devas. These all are naturally very energetic and brave ; their 
powers are baffled by the Tejas of the Bhagavan and they live like 
snakes in this region. The other Asuras that were driven and were 
afrand of the Mantras, uttered by Sarama, the messenger of Indra, 
live here too. 0 Narada ! Lower down is Patala, where live V&auki. 
the Chief of the snakes, and others named - Sankha, Kalika, Sveta, 
Dhananjaya, Mah&s'ankha, Dhritarasjra. Sankhaohuda, Kamrab. 
As'vatara, and Devopadattaka, all very angry, of wide hoods, »" 
virulently poisonous. Some of these have five heads, «ome seven hood«i 
some ten ; some hundred, some others have thousand heads, while iox" 
others have on their crests exceedingly luminous jewels. 9/ their rt |"' 
(bey dispel the darkness of the nether region*; bat they »» s * f J 
prone to auger. At the bottom of this PAtaU, and at a distance uf ' 



Book VIII.] 



CHAPTER XX. 



785 



thirty Yoyanas ; the Portion of Bhagavan in the shape of the Infinite 
Darkness is reigning there. O Devarsi ! All the Devas worship this 
Form. The devotees call Him by the name of Sanakarsaiia, as Ho is 
the manifested emblem of " Aham " and the common ground where 
the Seer and the Seen blend into one. Ho is the thousand-headed 
Controller of all, moving and non-moving ; He is of infinite forms : 
He is Sesa ; this whole universe is being held as a mustard boan on 
His head ; He is of tho Nature Intelligence aud Bliss and Ho is iSelf-mani- 
feit. When he wants to destroy all this during the Pralaya, the very powerful 
Sankarsat.ia Rudra, well arrayed with the o'.even Vyuhas, military 
(squadrons) arrangements, springs up from Him. From His Central Eyebrow, 
looking wide with His Three Eyes aud raising His Trident, resplendent 
with three flames. All the (prominent) principal snakes, ruling over 
many others, come to Him during the nights, filled with devotion and 
surrounded with Bhaktas (devotees) and bow down to Him with their 
heids bent low and look at oach other's faces, enlightened with the lights 
from the jewels shining with clear lustre, on the nails of the red toes 
of His Lotus-Feet. At that time their faces become brilliaut with 
the rays emitting from the jewels on the top of their very gay encircled 
hoods; and their cheeks look beautiful and shining. The daughters 
of the Naga Raja also do like this; when very beautiful rays come 
oat of their perfectly exoellent bodies. Their arms are wide extended ; 
they look very clear and they are beutifully white. They use always 
Sandalpaste, Aguru and Kftsmtri unguments. Being overpowered by the 
amorous passion, due to their contact with those scented things, they 
look at Him with bashful glances and sweet smiles and expect Asiss 
(benedictions) from Him. And then His eyes roll maddened with love 
and express signs of kindness and mercy. The Bhagavan Ananta Deva 
is of boundless strength ; His attributes are infinite ; He is the ocean 
of infinite qualities. He is the Adi Deva, of a very good nature and 
His Nature is highly luminous. He has abandoned anger and envy and 
He wants the welfare of all. All the Devas worship Him and He is 
the repository of all Sfttvio qualities. 

The Devas, Siddhas, Aeuras, Uragas, Vidyadharas, Gandharbas, and 
Munis always meditate on Him. On account of His coustant Mads f%a 
the enthusiasm and intoxication, His sight appears intoxicated and His 
eyes look perturbed with emotions. He is always pleasing to those who 
wrround him and to. the Devas by His sweet nectar-like words. 

The Vaijayauti garland hangs from His ueck ; it never wanes and 
it u always decorated with the fresh and clear Tulao. leave* The 

93 



786 



&Rt MAD DEVI BHAGAVATAM. 



maddened bee« make their hamming noises incessantly and thus add to th« 
beauty. He is the Deva of the Dov»a and He wears a blue ooloured cloth 
and He is ornamented with only ono ear-riDg. He (the God Visnu) 
Undecayiug and Immutable ; resting His fleshy arms on the Halakakud* 
(the lofty portion of the plough), He is upholding the golden girdle 
as the elephant Airavata of Indra upholds the golden girdle. 0 Narada ! 
The devotees describe Him as the Source of this Leela of the Universe aud 
the Controller of the Devas. 

Here ends ihe Twentieth Chapter of the Eighth Book on the narrative 
of the Talatala in the Mahapuranam Sri MadDevi Bhagavatam, of 18,000 
verses, ^by Maharsi Veda Vyasa, 



CHAPTER XXI. 



1-2. Narayana said : — " 0 Devarsi ! Sanatana, the son of Brahma, 
reoites thus in the assembly of the Devas, the glories of the Bhagavan 
Ananta Deva, and worships Him, thus :— How can one of ordinary sight 
and understanding grasp the real nature of Brahma, Whose mere Glance 
enables the Prakriti work Her Gunas in the Creation, Preservation and 
Destruction of this Universe ! Him Whose nature has no beginning nor 
end ; Who though One, has created all this PrapaScha (the universe of 
five elements) as a covering to tbe Atman (the True Self). He has made 
the Sat -and Asat, out of his infinite compassion, this universe, full of 
cause and effect, visible in His One and only one Suddha Sattva uature 
where even the very powerful lion is imitating his Leela (Pastime), void 
of all defects, to bring under His control the minds of His own kinsmen. 
JVofc.— This Ananta Deva is the Ruling Principle in the Fourth 
Dimensional Space.) To Whom else, then, the persons, desirous of Mokfi, 
will take refuge, the mere hearing or reciting Whose Name, in a fallen 
or a distressed condition, or merely in jest, takes away instantly all lb' 
sins ! He it upholding the earth with the mountains, oceans, rivers and 
all the beings as if an atom on his thousand heads. He is infinite. H» 
power knows no decrease iu any time. No one oan describe his action* 
even if one had thousand tongues to speak. He is of an infinite strength 
of the endless high qualities and of unlimited understanding. Tbiw 
staying at the bottom of the earth, the Bhagavan Ananta Deva » 
upholding with ease this earth for her protection, unaided »nd iodependen i. 
'6'Muni I The people get the fruits of their aotions anil desire* »« W 



jJook V1U.1 CUAVTEft xxi. m 

want and a 8 they have followed the paths laid down in the S'astras 
and become accordingly kings, men , deer or birds or other creatures in 
other states. 0 N&rada ! This I have described, as you questioned me 
before, the various and d.ssimilar fruits of various actions, done according 
to the dictates of the Dharma and the S'astras, ° 

10. Narad, said O Bhagavan ! Kindly describe to me now why 
has the Bhagavan created so many diversities, when the Karmas, done by 
the Jivas, are the same. 

11-28. N&rAyana said :_«■ 0 Narada ! So many different states arise 
because the S'raddhas of the doers are so very different. The fruits differ 
because the S'radhas vary, some being SAttvik, some RAjasik and some 
Tamasik. If the S'raddha be SAttvik, happiness comes always ; if it be 
Mjuik, incessant pain and misery is the result ; if it be Tamas'ik, misery 
mines and the loss of the knowledge of pood or bad is tie result. Thus the 
ruits differ as the S'raddha varies. O Best of Dvijas ! Thousands and 
honsands of states occur to a man as the result of their Karm»s, done under 
.he influence of the beginningless Avidyil (Nescience), 0 Dvijottama ! 
I will uow deal in detail with their varieties ; hear. Behind this Triloki, 
x-low this earth and over the Atala, the Pitris named Agnifvattas and 
other forefathers live. Those Pitris stay there, and, practising deep 
Samadhis, they offer always, to their best, blessings to their own Gotra 
(families) respectively. There Yama, the God of the Pitris gives punish- 
ment to the dead brought there by His messengers according to their 
Kaunas and faults. By the command of the Bhagavan, the Yama, 
surrounded by his own Ganas (persons), judges aud does full justice accord- 
ing to the Karmas that they had done and the sins they had committed 
He sends always those of hi9 messengers who obey his order and know the 
Tattva of Dharma, and who are posted te their respective duties to carry 
out what He commands. The writers of the S'astras describe twenty.one 
Narakas or hells ; others say there are twenty-eight hells. Now hear their 
names : — Tamisra, Andha Tamisra, Raurava, Maharaurava, Kuinbhipaka, 
Kalaautra, Asipatrakftnana, S'ukaramukha, Andhaktlpa, Kriiaibhojana, 
Taptamftrti, SamdamVa, Vajrakantaka, S'almali, Vaitaranl, • Piiyoda, 
Pratarodha, Vis'aaana, LaWbhaksa, Sarameyadana, Aviehi, Apahpana, 
Ksarakardama, Rakeogana, Sambhoja, Sulaprota, Dandas'uka, Avatfi- 
fodha, Paryavartanaka, and Sucbimukha. These are the twenty-eight 
Narakas or helle. (K B. These are 29). 

Tb«se helU are v*ry tormenting. 0 Son of Brahma ! The erabodiVd 
■* ih 8« (jtvfc.) wffer thete according to their o« n Karmas respectively, 



788 



SrI MAD DEVtBHlGAVATAM. 



Here ends the Twenty-first Chapter of the Eighth Book on the narrative 
of hells in the Mahi Purauatn, S'rt Mad Devi Bhagavatam, of 13,000 
verses, by Maharsi Veda Vy&sa, 



CHAPTER XXII. 



1. Narada said;— "O Everlasting One 1 0 Muni! Now describe 
the various actions that lead to these tormenting hells. I like to hear 
about them in detail. 

2-52. Narayana said :— " 0 Devarsi I He who steals other's 6ons, 
wives, and riches, the wicked fellow is taken to Yama by His rneisengers. 
Tied down hard and fast by the terrible messengers of Yama, by the 
Kala rope (rope of time), he is taken to the Tamisra hell, the place of 
many torments. There the Yama's attendants punish him, beat him 
aud threaten him ; and he becomes stupefied, and feels himself very 
•veik, distiesse I an I ultimately f.iints. lie who deceives another's husband 
and enjoys his wives; the \ama's servants drag him down to Andha 
Tamisra hell. There ho suffers any amount of pain and suffering. He 
loses instantly his eyesight and bis brain gets upset. His state resembles 
that of a tree when its trunk is broken. For 'this reason the ancient 
sages called this Andha Tamisra. He who being subject to ' My' and 
Mine " quarrels with others and being very much attached, maintains 
his family, leaves his families here and goes with his bad tendencies to 
the Ranrava hell, very horrible to all. The animals whom be injured 
and killed before in this world, assume the form of Ruru animal and 
torment him in the next. For this reason, the intelligent knowers of 
Purana, call this Raurava. The anoiente say, that Ruru is more cruel 
and ferocious than snakes. These animals live in that hell ; hence it 
is termed Maharaurava. He who torments others, goes to this hell and 
these Rums, the flesh-eaters, spring on bis body and bite and eat his 
flesh. He who cooks other animals and birds, that cruel and ferocious, 
thus deluded, is cooked in return on the hot oil in the Kurabhipaka hell 
by the Yama Dutas for thousand years. He w ho quarrels with his Pitris 
and the Brahmanas, is taken by the Yama Dutas to the Kalasutra hell 
and there be burnt by the fire and Sun. There that hellish person, being 
troubled very much, inside and outside by hunger and thirefc, sometime 
gits, sometimes sleeps, sometimes walks, and sometimes runs hither and 
thither. 0 Davarst ! He who transgresses the path of the Ved» >» 
timet other than thoie of oilmity an! dwjar and follows other pa' 0 ' 



Book VIIT.] CHAPTER XXTI. 789 

eveu to a trifling distance, that sinner is taken by Yaniadtttas to 
Asipatra Kftnana and there whipped severely. Not being able to bear 
that, he run* wildly to and fro and is pierced by the sharpedged Asi 
leaves on both his sides. His whole body being cat asunder, he cries " Oh I 
I am killed ! " and faints away. Then feeling himself pained very 
much, he tumbles down at every step. Thus the sinner suffers for 
violating tfce path of the Vedas. The King or that royal personage 
who gives orders of punishment, not approved by Dharma, and hurts or 
punishes the body of a Brahraana, the Yaraa's servants throw him down 
into the Sftkaramukha Hell and grin 1 down his body with great force 
a-i a sugarcane is ground down. He then crimes aloud bitterly, he gets 
fainted aud becomes stupefied. He is crushed by them and suffers all 
sorts of pains and miseries. Again he who knows the feelings of others 
when they are tormented, pains those insects who live on other's blood 
as bugs, etc, and who does not realise other's pains, goes, as a punishment 
for that fault to the Andhakupa Hell. There he is pained by the beasts, 
birds, deers, reptiles, mosquitoes, bugs, louses, flies and Dandas'iikas and 
various other cruel animals. There he lives in his ugly body and roams 
like a beast. The man who, getting even a trilling wealth and food- 
stuff, does not perform tho five Maha Yajuas and gives not a share of that 
to th<? Devas and feeds his own belly with that like a crow, is taken by 
the forocious YamaduUs to tho worst Krimibhojana Naraka for hi* 
sinful deeds. This hell is one lakh Yoyanas wide and is the reservoir of 
worms. It causes terror to the inhabitants of the hell. That sinner 
assumes the form o( an insect and is eaten up on return by the insects 
and thus passes his time there. When a man does not give any share 
to the Mithis or the guests and does not offer oblations to the Fire 
and eats his food, he, too, goes to the above hell. When a man in times 
other than that of great danger and distress, follows the.livelihood of a 
thief and robs gold and jewels forcibly of a Brahmin or any other person, 
he is taken to this hell and the Yama's servants pierco and cut off his 
skin by a fiory hob iron cutter. When a man goes for an illicit cohabitation 
to one who is not fit to be approached and when a woman goes similarly 
' to an unapproachable man, both of them are taken, being whipped, to 
this hell by the servants of Yama ! Where the man is obliged -to embrace 
a fiery hot iron figure of woman and vice versa. When a man goes to 
all sorts of wombs for unnatural crimes, he is taken to Vajra Kanaka 
Naraka and placed on the top of an iron Salmali wood. When a King 
or any royal personage, subject to the Pas*nda Dharma ... the 
unrighteous path) breaks the boundary of a law, he for 
•to Vaitarani, the ditch round that hell. There the aquat.o ammals eat 



i 



790 



■Mil MAD DEVt BflAOAVATAM. 



Lis body ail around. 0 Ndrada ! Yet neither his life nor bis body parts 
with him. He is thrown, for his Karma, into the rivers Billed with faeces, 
urine, puss, blood, hairs, bones, nails, flesh, marrow, fat, etc, and he 
becomes very much troubled. Those who are the husbands of Vrisalig 
(girls undor twelve years of age, who have attained menstruation ; or 
the barren women), void of any :$aiicha (cleanliness) or shame and 
without any AcM ra Vyavahfira (the following: of one's natural customs 
and rites) and those who fallow IWvachara (like beasts), they meet with 
a very hard fate and are thrown into this hell filled with faeces, urine, 
cough, blood and other impurities and when they feel hungry, are forced 
to eat the above things. When those persons tint are tw'ne born, 
maintain dogs and asses, otc , and when they are addicted to hunting, 
and kill daily, for nothing, bsasts, birds and dear, tho3e evil-doers are 
specially watched by the servants of Yama and when they retire, they 
tear them asunder by shooting bows at them. He who kills animals, 
engaged vainly in a sacrifice and addicted to haughty tempers and habits, 
is thrown into this hell by the Yama's servants and whipped very 
severely. The twico-boru that co-pulates blindly with a savarna wife, 
is taken by the Yami's messengers into the hell filled with semen and 
be is made to drink that. Tho3e who are addicted to robbery, who put 
fire to other's houses, who make others drink poison, those that are 
treacherous, and who destroy the interest of the villagers and other 
persons, those kings or the royal personages are taken after their death 
by the Yamadutas to the Sarameyudana hell. There seven hundred 
and twenty dogs, very wonderful to behold, come furiously and with great 
force and energy, over them and feed on them. O Nurada ! This hell 
is denominated as Saramoyadara Naraka and it is very horrible. 
Now I will describe to you the other hells Avicbi and others. 

Here ends the Tnenty-second Chapter of the Eighth Book on the 
narrative of the sins leading to hells in the Maha Puranam SrJ Mad 
Devi Bhilgavatam, of 18,000 verses, by Malnrsi Veda Vyaea. 



CHAPTER XXIII. 



1-81. Narayana snid : -" 0 Nflrada ! When persons, impelled by 
einful motives, always speak false at the time of giving evidence or at the 
time'of taking or giving money, they, after their death, go to the terrible 
heH,'n»nwd Avtehi. There, from the summit of a mountain, one hnnore 



Book VIII.] CHAPTER XXIII. m 

Yojanas high lthey are dropped at once down below with their head., 
inverted down. Here the solid ground boks like water and appears like 
waves. Therefore it is called Aviohi, resembling like Avichi waves 
Here if the sinners' body be cut to small pieces, still he does not die '■ 
rather he gets a new body when his body is all cut to pieces. 0 Son of 
BrahmA ! When a man, be he a Brahmin, Ksittriya, or a Vaia'ya, drinks 
the Soma (wine) or .due to inadvertence drinks wine, he is thrown iuto this 
hell. O Muni ! The Yama's servants make him drink the molten iron. 
When a vile person being maddened by the pride of his self-learning, 
birth, austerities or Varna and As'rama, does not pay his respect duly to 
his superiors, he is thrown into the Ksarakardatna hell with his head 
downwards. He suffers a tremendous pain there. When a man or woman 
out of delusion, performs the human sacrifices (where men are immolated 
as victims), he or she has to eat the human flesh heie. Those that killed 
before all sorts of beasts, come after their death into this abode of Yama, all 
united and like butchers, cut each others' Mesh by pickaxes, etc., and drink 
their blood and dance and sing repeatedly. They do, in fact, what the 
terrible Raksasas do. When persons meet with the iunocent persons, 
wishing to live in villages or forests and raise their confidence by various 
such means aud make them attached and finally pierce them by pointed 
Sulas (trident) or pointed swords aud kill them as if they were ordinary 
play things, they are taken after their death by tho Yama dutas and 
thrown into SulMi Naraka (pierced by Sulas). They are pierced there 
by Sulas and become overpowered by hunger and thirst. IIeron3 and 
cranes, with their sharp beaks hunt after them to and fro. Thus tor- 
mented, they remember all their sins dono in their previous lives. Those 
who foil' w stray paths and trouble the other beings as the serpents do, 
they fall into the Dandas'uka hell. Here worms with five face and seven 
faces come from all sides and eat them as a fierce serpent devours a mouse. 
Those who confine prsons in dark holes, a dark room or a dark cave they 
are taken by the Death servants with their arms uplifted and confined 
to similar dark caves, filled with poisou, fire and smoke. When a 
Brahmin householder, seeing a guest coming to his house in a reasonable 
(proper)'time, oasts a furious sinful glance at him as if to burn him, the 
Death's attendants, the herons with thunderbolt like beaks, the crows and 
theVatasand other birds and very fierce vultures all come and 
forcibly take out the eyes of that person who committed tho aforesaid sins. 
When person elated with vanity of hi. riches become too haughty and 
doubt over their Gurus and when their hearts and faces wither withal away, 
•m it were, with the though* of their income and «I^ ,ta p,^ b "£ 
•Iways unhappy, h*«d up money always like the Brahma lufch*., 



702 



Slit MAD DfiVl BHAGAVATAM. 



Death's officers take them for these Karmas to Suohimukha Narakas and 
pierce all over his body with pins, as a tailor does with his cloth. O Devarsil 
True, sinful persons thus suffer hundred thousand hells. AH these are very 
painful and tormenting. Out of these the abovenamed twentyhells give the 
greatest sufferings. 0 Devir? i ! Tha sinners suffer various pains in bells 
and virtuous persons go to the several spheres where all sorts of happinesses 
and pleasures reign. 0 Maharsi ! I have described to you many forms of 
practising one's Sva Dharma; yet know this verily that the worship of the 
Devi's Gross Form and of Her Virat Form is the Chief Dharma of all tbo 
persons. By worshipping the Devi, the porsons have not to go to the 
hells. In fact, when the Devi Bhagavati is worshipped, She Herself 
arranges for crossing the person to the other shore of this ocean of 
transmigration of existence. 

Here ends the Twenty-third Chapter of the Eighth Book on the 

description of the remaining hells in the Mahil Puranam Sri Mad Devi 
Bhttgavatara, of 18,000 verses, by Maharsi Voda Vy&sa. 



CHAPTER XXIV. 



, 1-2. Narada said :— " O Bhagavan-I Of what sort is the Dharma, ♦', 
the worship of the Devi ? In what way shall we worship Her, so that 
She gives us the Highest Place ? What are the methods and forms of 
Her Worship ? Where and when shall we worship Her ! So that tbe 
Durga Devi saves us from the above mentioned hells. 

3-20. Narayani said :— " 0 Devarsi! You are the foremost of the 
Knowers of Truth. I will therefore tell you how the Devi gets pleased 
and how Her worship is conducted according to the Dharma. Hear 
attentively. 0 Narala ! I will also describe the nature of Sva Dharms. 
Hear that also. When one worships, with due rites and ceremonies, the 
Devi in this boginningless world, She Herself removes ail the terrib'e 
dangers and difficulties. Hear the rules how the people worship the Devi. 
When the Pratipat Tithi (tbe first day after the Full or New Moou) 
comes, one should worship the Devi with a present of rioe, etc., with 
ghee (olarified butter) and give that to the Brahmins, Then one bacomes 
completely free from any disease. On the second day (Dvltiya Tithi), 
one must serve the Mother of the Universe with sugar and give that 
(o tbe Brahmins ; he then becomes long-lived. On the third (titbi) on 
commencing with P"°j ft » tbe worshipper must giro milk to H» 



JOOK VIH.] 



CHAPTER XXIV. 



793 



)avi arid give that to a best Brahmin ; he is then freed from all his 
roubles and ailings. On the fourth (tifchi) the worshipper is to offer a 
lake of flour to the Devt and then give that to a Bahrain ; no obstacles 
ome to that man. On the fifth tithi, the worshipper is to offier plantains 
o the DevJ and then to give ' that to the Brahmins ; ho thus becomes 
ntelligent. On the sixth tithi, tho worshipper gives honey to the Devt 
md then that to a Brahmin ; he gets thus the beauty of his body. On 
,he seventh titRi, the Brahmin gives to the Devi the Naivedya (an 
jffering of rioe, etc.) with Gur (sugarcandy) and then that to tho 
Brahmins ; he then becomes freed from his mental sorrows. On the 
jighth day, if one gives eocoanut, one is freed of one's remorse, etc.; on 
the ninth, if anybody gives fried rice (Laj), he will have his happiness 
increased both in this world and in the next. 0 Muni ! If on the tenth 
tithi, one offers to the Devi black Til (sesamum) and then to the Brah- 
min, he becomes free from the fear of death. If, on the eloventb tithi, 
(ekiUWi) one gives the curd to the Devi and then to the Brahmin, one 
becomes a great favouri.e of the Devi. If on the twelfth day, one offers 
to the.Dovi and to the Brahmin the Chipitaka rioe or grain (well parched 
and flattoned) one becomes a favourite of the Devi. If, on the thirteenth 
day one gives to the Bhagavati grains and then that to a Brahmin, one 
gets progeny. If, on the fourteenth day, one gives to tho Dovi the flour 
of fried barley or othor grains (Saktu) and then that to a Brahmin, one 
becomes a favourite of Siva. If on the Pull Moon day. one offers to the 
Devi Payasa and then that to a Brahmin, then one's Pitris are uplifted 

to the higher regions. 

21-42. O Muni ! On the above tithis, if one forms daily Homas, as 
stated in the Puja Chapter, the Devi becomes very pleased. The artioles 
corresponding to the tithi as mentioned above destroy all the ev.ls and 

inauspicious omens. 

On Sunday, it is a rule to give an offering of Pfywam (a food prepared 
of rioe, milk, and sugar). On Monday, the milk ; on Tuesday, the 
nice plantains ; on Wednesday, the fresh butter ; on Thursday, the 
gnd or sagareandy, Friday, the white sugar, and on Saturday, it is a 
rule to give the clarified butter of cows' milk. Now hear what should 
be offered on the Naks.ttras. The following are the Naivedyas s iven 
to each of the Naksattras, in dua order, from As'vini :-Clanfied M* 
(ghee), sesamum (Til), sugar, outd, milk, Kilatak (MM*. ^ 
DadhikftrehiWlfti Curd), Modaka (a kind of sweetmeat, a confection 
Phenika,Ghrita Mandaka, a sort of sweet meat of wheaten flour and 
Vajapattra, Ghr'itapura (Ghiort. Vataka, Khal-jura ,«« , (of th 
^tepalm), a sort of.*eet meat of Gur and gram, honey, Surana, Gur 

• xoo 



794 



Silt MAD DEVt lWAUAVATAM. 



Pritlmka, "rapes, datepalms, CMrakas, Apilpa, Navanita (fresh butter), 
raudga, modaka, and Matulinga. Now boar what are given in the 
Vislcambha and the other Yogas- The World Mother becomes very 
much pleased when one offers to Her the following things : — Gur, honey, 
ghee, milk, curd, Takra, apOpa, fresh butter, Karkati, Kosmanda, 
Modaka, Panasa, plantain, Jambu (rose-applol, raangoe, sesamum, 
oranges, Daditna, (pomegranate) Vadari (Jujnbe) the Dhatri (Amalaki) 
fruit, Pi1ya9a, Prithuka, gram, ooco.mut, Jambira. Kaseru, and Surana. 
Th« auspicious- events occur when these are ofterod. The intelligent 
persons have thus decided to give the above on Viskambha and the other 
Yogas. Now hear : — I will describe tho things that are oll'ered on the 
respective Karanas : — Karasara, Mai.idaka, Pheni, Modaka, Vatapattraka, 
Ladduka, Ghritapura, Til (Sesamum), curd, ghee, and honey. These are 
to be offered devotedly to the Devi on the respective Karanas. Now I will 
describe to you the other offerings very pleasing to the Devi. Hear. 
0 Narada ! Hear it with great attention -and lovo. On the third tithi 
of the bright fortnight, in the month of Ohaitra, one is to worship duly 
the Madhuka tree and offer Pancha KhiUlya (tho five sorts of food). 
So hear what articles are to be offered according to the rules that are 
laid down on the third day of the white fortnight of the other months. 
The Gur, in the month of Vais'akh ; the honey, in Jyaisthajthe fiesh 
butter, in AsSdha ; the curd, in SiAvana ; the SarkarA. in Bh&drs ; 
the Payas'a, in As'vin ; the pure milk, in Kilrtik ; the Pheni, in Agra- 
bayana ; the Dadhi Kurchika in Pan fa ; the clarified butter of cow's 
milk, in Magha, and the cocoanut offerings, in tho month of Phalguna 
Thus with these twelve sorts of offerings, one is to worship the Devi 
in the twelve months respectively. 

43-6'J. One should worship the Devi in the Madhuka tree with 
these names :— M^ngala, Vaifnavi, MayA, Kala-ratri, DuratyayP, Ma- 
baraaya, Matangi,-Kali, Kamalavasini, Sivtt, Sahasracharanl, and Sana 
rnangalarupini. (One name for each of the 12 months). Finally, to 
bring the vow to a good issue and to have one's desireB fulfilled with 
greater success, one is to sing stotras (hymns) to the Mabes'vari, tha 
Controller of all the gods, in that Madhuka tree, thus :— Thou art lotus- 
eyed ; obeisance to Thee I Thou art Jagaddhatri, the Upholdrees of 
the Universe, I bow down to Thee ; Tho a art Mahes'vari, Maha D*"' 
»nd Mahamangalarupini (Thou art the great Devi, and Tbou dost 
great good to all). Thou deetroyest the sins, Thou givest Mokfa i or 
final liberation. Th»u art Parames'varl, Thou art the World MoUj« 
«d Thou art of the nature of the Highest Brahma. Tbou art V*# 
tri(the giver of Mada, the Supreme -Felicity and rapture orexoessi 



Book VIII.] CHAPTER XXIV, ^ 

delight), Thou art maddeued with Mada the (Excessive Jov) •, Thou 
canst be reached "When Thou art given proper veneration; Thou art the 
the Most High. Thou art Intelligent ; Thou art meditated upon by 
the Munis ; and Thou dwellest in the Sun. Thou art the Lord of the 
several Lokas (worlds) ; Thou art endowed with the Highest Know- 
ledge ; and Thou art of the colour of water at tho timo of Pralaya 
(the Universal^ Dissolution). Thou art worshipped by the Gods and the 
Asuras for the destruction of the Great Moha. So Great Victory 
to Thee 1 Thou art the llescuer of 0110 from the abode of Death ; Thou 
art worshipped by Yauua, Thou art the elder of Yama, Thou art the 
Controller of Yama and Thou art worshipped by all. Oboisanee to 
Thee ! Thou art impartial ; Thou oo.itrollest all ; Thou art perfectly 
unattached ; Thou destroyed the people's worldly attachments ; 
Thou art The One to whom all look for the fructification of 
their desires ; and Thou art the Compassion Incarnate. Thou art, 
worshipped by the names: -Ivankala Krura, Kamaksi ; Mtnakst 
Manna bheduii, Madhuryariipas'alin? ; and Thou art, worshipped with 
the Pranava Om prefixed to all tho Stotras and the Mantras. Thou art 
ol the nature of the Soed Maya (mayavija) ; Thou canst be realised 
by repeating the mantra and Thou canst be pleased by the deep con- 
centration (Nididyasana) on Thee. Thou canst bo reached by all men 
through their minds and Thou dost things that aro pleasiug to tho 
Mahi Deva. Thou dwellest in the trees As'vattha, Vata, (Poepul tree) 
Neem, Mangoe, Kapittha, (wood applo tree) and tho troa Kul (Jujube) trees. 
Thou art the Panas (Jack J tree, Thou art Arka, Karlra and Ksira trees. 
Thou residest in Dugdha valli (the milky juico of plants) ; Thou -rt the 
Compassion Incarnate ; and fit to shew mercy. Thou art sincerity and 
kindness and Thou art the Consort of the Omniscient. So Victory to 
Thee ! O NArada ! \fter the worship, if one performs the stotra above 
described, to the Devf- the worshipper derives all sorts of Punyams (merits) 
He who reads daily tho Stotra, pleasing to the Devi, becomes freed of 
all sorts of diseases, pain and freed of his fear of passions, so hard to 
conquer ! What more than this that he who wauts money, gets money ; 
who wants Dharma, gets Dharma ; he who wants Kama, gets his Kama 
(objects of desires) ; <\nd he who wants Moksa, gets Moksa. Ttie Devi 
is the Awarder of the Chatur Varga fourfold fruits. 

If this Stotra be read, the Brahmin bec6mes Vedavit, the knower of 
the Vedas ; the Ksattriya gets the victory ; the Vais'ya-gets wealth and 
theSftdra gets happiness. If this Stotra be read with devotion and 
attention, fchePifcria get undying satisfaction, lasting till Pralaya (the .me 
of univsrsal dissolution). Thus I have described to you the method 



790 SrI mad dev! bhAgavatam. 



worshipping the Devi. The Devas consider it with great attention. 
He gets the Devi koka, who performs the worship of the Devt, ai above 
described, with devotion. 0 Brahmana ! When the D*rf ia (baa 
worshipped, all the desires are fulfilled; all sius are. destroyed; and, 
in the end, oiie's mind beoomis pure and the worshipper is respected and 
worshipped everywhere. 0 Son of Brahma ! His fear of going into 
hell is destryed by the Grace of the Dev t ; even in dreams, he does not 
fear anything. By the Grace of Maha Maya, his sons and his grand 
sons, riches and grains multiply and multiply. He becomes a great 
and steadfast devotee of the Devi; there is no doubt in this. Now I 
have described to you completely the rules of worship of the Devi. 
When one pei forms this, one becomes freed of the Narakas ; and all sorts 
of gojd things come to him. 0 Muni ! The Madhuka worship aod 
the monthly worship have been described also. He who performs this 
Madhuka worship fully, never meets with any disease or obstacles. Now 
I will describe to you the other fivo aspects of the Great Devi of the 
nature of Prakriti. Her Namo, Form and Origin give pleasure to all the 
worlds. 0 Muni ! Now hoar this Prakriti Pafichaka, its narrative 
and the greatness thereof. Know that this is as curious as it gives 
liberation. 

Hero ends the Twenty-fourth Chapter o[ the Eighth Book on the 
worship of the DevJ in the Mahil Pur&nam, Sri Mad Devi Bhagavajam, 
of 18,000 verses, by Maharsi Veda VyAsa. 



[The Eighth Book completed.] 



Here ends the Second Volume. 



Frintedsy f«wm4U«ittit ottlw Modern Printing Works* 7^ p«w«tt Rood, AiUhsM, 



THE 



SACRED BOOKS 



OF TftE 




" TRANSLATE? 6Y 

VARIOUS SANSKRIT SCHOLARS. 

* EDITED M - 
Major B. D. Basu, 1, -M. S. iRetirecl). 

VOLUME XXVI. Part 3. 

THE- SRtJWAD DEV4; BHAGAVTAtt. 

TlUftSLATED BY 

SWAlVtt VjJNAN'AN^A. 

THIRD EDITION* 

■ --^l PUBLISHED «1f 
Asrama; Bahad Jrgaiy Allababa* 



*;:»>'• 



CONTENTS, 

THEf?NINTH BOOK. 

Page. 

'iiactkr I—On the description of Prakrifci ... ... 797— 810 

„ II— On the origin of Prakriti and Parusa ... 810—815 
., Ill — -On the origin of Brahma, Visnu, Mahes'a 

and others. ... ... ... 815— 8l<) 

„ IV — On the bymu, worship and Kavaoba of 

Sarasvati ... • ... . 819—821 

„ V -On Sarasvati Stotra ... ... 824—826 

lf VI — On the coming in this world of Lakjmi, 

GangA and Sarasvati ... • •• 826—830 

VII — On the curses on Gangft, Sarasvati and 

Laksmi ... ... ... 830—833 

„ VIII— On the greatness of Kili ... ... 833—83* 

lX-On the origin of tbe Sakti of the Earth ... 810—84* 
M X— On the offences caused to the Earth and 

punishments thereof ... ••• 844—846 

XI — On the origin of the Gangft ... ... U6-S50 

„ XII— On the origin of the Gan?a ... ... 850—854 

Xllt— On the anecdote of the Gangft ... 855—862 

XIV— On Gangft, as the wife of NArayatja ... 862-862 

XV— On the anecdote of Tulasi ... 863-866 
. XVI— On the incarnation of Mahft Laksmi in the 

- ho^e of Kus'adhvaja ... - 866-870 

XVII— On fctw anecdote of Tnlasi ... ... 870-873 

XVIII— On the union of Sankhacbuda with 
" Tulasi ... ... - 

XIX— On tbe going of the Devas to Vaikaojha 

after Talaei's marriage with Sankhaobnda, 8" 8 -882 

XX— On tbe war preparations of Sankhacbftda ... 883-887 

XXI— On the war between M.hft Deva and • 

Sankbaobud* ... - - 887 ~ S92 

„ XXII~%0 the fijbt between the Davas and ^ 

Awkbaehtya ... ••• " , Q , 

, XXlU-On the killing of ^nkhachOda ... 896 ^ 

X XI V-On Ibe glory of Tulasi 



C 2 ) 



Pages. 

Chaptbr XXV— On the worship of Tulast ... ... 903— 905 

XXVI - On Sftvitri ... .... ... 905—910 

XXVII- On the birth, eto., of SAvitri . ... 910—911 

XXVIII- On SAvitrt ... ... ... 912-913 

., XXIX— On SAvitrt, on gifts, and on Karmas ... 914—917 

„ XXX — On the conversation between SAvitrf and 

Yama ... ... ... 918 -9°5 

„ XXXI — On Yama's giving the £akti Mantra to 

SSvitrt ... ... ... 925—9:6 

„ XXXII— On various hells ... ... 926—927 

., XXXIII— On the destinies of the sinners ... 927—931 

XXXIV— On various hells ... ... 934—939 

„ XXXV— On various hells ... ... 939-942 

„ XXXVI — On having no fear of Yama of those 

who are the PaBchopasakaa ... 942 — 945 

XXXVII-On the Eighty-Six Kundas ... 945-951 

„ XXXVIII— On the glories of the Devi ... H52— 957 

XXXIX— On Mtthft Laksmi ... ... 957—959 

„ XL— On the birth of Lakejoi ... ... 959—965 

„ XLI— On the churning of the ocean ... 965—969 

„ XL1I- On the etotram of MabA Laksmi ... 970—973 

„ XLIII— On Svftha ... ... ... 973-970 

„ XL1V— On Svadha ... ... ... 976—979 

„ XLV— On DaksiuA ... ' .... ... 979-9S5 

„ XLVI— On Saethi Devi ... ... 985-989 

„ XLVII— On Manasl ... ... 989—992 

„ XLVIII— On ManafA ... ... ... 992—1000 

„ XLIX— On Surabhi ... ... ... 1000— l0i»2 

„ L— On the glory of Sakti ... ... 1002—1008 

Notes onSakti and th«i Slktas ... ... 10l8— 1021 

THE TENTH BOOK 

I— On Svftyambhuva Manu ... ... 1022—1023 

II— On the conversation between N&rada aod the 

Bindbya Mountain .... ' ... 1023—1025 

III — On Bindhya'e obstructing the Sun's Course 

in the Heavens ... ...1025—1026 * 

„ , lV-On the Devab' going to MahVDtva ,, ...1027-1028 

„ V— On the Devas' gcing to Vj fou f „ 1028-1030 



n 



( 3 ) 



Pag8. 

• c gA sr»a*VI— On Devas' praying to the Muni Agastya, 1030—1031 

VII— On the checking of the rise of the Bindhya, 1032-1033 

VIII— On the Origin ofManu ... ... 1033—1035 

" IX— On the anecdote of Chftksusa Mann ...1035—1036 

X— On the history of the king Suratha ... 1037 — 103S 

XI— On Madhu Kaitabha killed ... ... 1038-1040 

XII— On Sftvarni Manu ... ...1040—1045 

XIII— On Bhr&mari Devi ... • ... 1046— 1C53 

THE ELEVENTH BOOK. 

I_On the Morning Duties ... ... 1054—1059 

U__On cleaning the tody ... ... 1059 — 1001 

III— On the glories of the Rudraksa beads ...1061—1064 

IV On the greatness of the Rudraksam ...1064—1067 

V— On the Rudraksam rosaries ... ... 1067—1069 

VI— On the greatness of Rudraksam ...1069—1072 
VII On the different numbers of facets of 

Rudrftkeams 1072-1074 

Vllt-On Bhuta Suddhi 1074-1076 

IX-On the rules af Sirovrata ... - 1076-1079 

I X-On Gauna Bbasma ... 1079-10 

Xl-On the three kinds of Bbasmas ... 

„ XU-On holding the Tripundrams \2 Zn 

XIII— On the f-reatness of Bhasma ... - J " 00 11 °' 

XIV - On holding the Bibhuti ... - 1088_1 ^ 
: XV-On using the Tripundra and trdbapundra. 1091-1 

., XVI-On the 8.ndh,A ftph«* ... - J ~ °f 

XVlI-On the Sanchjfi at;d other da.ly practices, HOfc-llUJ 
;,' XVIlI-On the greatness o. the Devi Puja ... "J^jJ 

XIX- On the mid-day SandbyA ... »■ 

XX- On t».3 Brahma Yajna. Sandbyas, etc. ... 6- 0 
„ XXl-On the Gayatri Puras'charnam ... jWOJ^ 
„ XXlI-On the Vais'adeva \" U27-U31 

XXlII-On the Tapta knchchhra A rata 1132 __ ll3 8 
„ XXIV-On Sadftchara ... 

THE TWELFTH BOOK. 

I-On the description of the GJj'* J Q '\' 1140-11*1 
„ II-On the description of the Sakt.s of the Gaya 
III— OntheG&y*«r» Kavaotom ... 



( 4 ; 



P»ge. 

• Chastbr IV— On toe QAyatr! Hndayarn • ... ...1148—1144 

„ V— On the Gftyatrl Stotram ... ... 1145— 1146 

„ . VI— On the one thousand and eight riames of 

Gayatrt ... ... ... 1148-*-1154 

VII— On the Diksa vidbi (Initiation) ... H54-U63 

„ VIII— On the appearanoeof the Highest Sakti ... 1163—1169 
„ IX— On the cause of Faith in the other Devas 

than the Pev! GAyatri ... ... 1169—1174 

„ X— On the description of the Mini DWpi ...1174 — 117!* 
„ XI— On the enclosure walls of the Mani Dvlpa ... 1179 — 1185 
„ XII — On the description of the Mani Dvipa ... 1185 — 1189 
„ • XIII— On Jammejaya/s Devi YajBa ... 1189 — 1190 

„ XIV— On the fruits of hearing, etc , this Purftnam, 1190—1192 

The End. 



FOREWORD. 

3ri Bhagavan Veda Vyasa first com posed ono Puranam only. From 
bis, the three disciples of his, Lomaharsana and two others, compilod the 
hree other Samhitas. So at first these four Puranas were oxtant. From 
hese four Puranas, tho eighteen Maha Puranas wero written. And long 
fter this many other Upa-Purarias came into appearance. That the 
'uranas were collected and compiled from the original Adi Purana §amhita 
an easily, be traced if each Pur&iiam be read attentively. Lots of proofs 
*n be obtained. If one reads the orders of creation in the Visnu, Matsya, 
irahmanda, Padma and other Puranas, one will find that all the Puranas 
re treating of one and tho same thing, the same subject ; so much so, that, 
t some places, the verses are the samo. In some places, some verses are 
nore similar and, in some Puranas, some verses are less similar, This 
■i all the difference. The ideal is ono and the same in all the Puranas. 
fence so great and striking are the similarities and resemblances wit- 
essed in verses and descriptions. If there wore different Puranas in their 
riginals before, many in number, and if the Puranas at present extant 
rere written from those different Puranas, then so many striking siinilari- 
ies and resemblances, seen at present, would never have occurred. 

The following oighteen Puranas are mentioned in due order in tho 
fiarm Puranam. First, the Brahma , second, the Padma ; third, the 
■ r isnu Puranam ; fourth, the f§aiva ; fifth, tho BhAgavata ; sixth, the 
^•adiya ; seventh, tho Markandeya ; eighth, the Agneya ; ninth, the 
ihavisya ; tenth, the Brahma Vaivarta ; eleventh, the Linga ; twelfth, 
he Varaha ; thirteenth, the Skauda ; fourteenth, tho Vamana ; fifteenth, 
he Kurma ; sixteenth, the Matsya ; seventeenth, the Garuda ; and eigh- 
eenth, the Brahmanda Puranam. In one and all of theso Puranams are des- 
tined duly the (1) Sarga ^creation), (2) Pratisarga (the secondary creation), 
3) Vams'a (Rneagc of kings), (4) Manvantara (duration of tho Manu 
eriods) and (5j Vams'auucharitains (histories of the several lines aud their 
escendants). " O Maitreya ! The Puranam that I am describing to you 
i the Visnu Puranam. This has been composed after tho Padma P'ira- 
am.» From the' above statement of the Visnu Puranam, it is seen 
»t the eighteen Puranas were not composed and compiled at one and the 
'me time. First the Brahma Puranam was written ; next, the Padma 
'uranau, waS written ; next, the Vi W u Purft?am aud so forth. Gradually, 



( II ) 

one after another, the eighteen Puranas were composed, written and pub. 
lished. 

According to Dr. H. H. -Wilson, the several Puranas were composed 
from the ninth century A. D. to the sixteenth century A. D. Many 
savants of the west and Babu Aksaya, Kumara Datta, and several others 
of the east agree with Dr. H. H. Wilson. 

The above learned men declare that the Skanda Purftnam is very 
recent. But other savants of India are not ready to admit or accept , this. 
Lately Mahft Mahopadhyaya Hara Prasad Sftstri has got one Puthi 
(manuscript) of the Nandikes'vara Mfthfttmya of the Skanda Purftnam 
from Nepal that clearly belongs to the seventh century A. D. In 
the Calcutta University there exists one Puthi containing the Kas'i 
Khanda of the Skanda Puranam, handwritten in 933 Saka Era. Owing 
to these reasons, the original Skanda Putnam, now extant, cannot bo 
considered so recent. That the Skanda Puranam had been qui te in vogue 
wen before the seventh century A. D. is beyond any doubt. Beside s the 
extracts by Samkaracharya from the Markandeya Puranam, the collec 
tions by Vftua in the 7th century A. D. of his materials from the Devi 
Mahatmya in the Markandeya Puranam and his mentioning the Pava- 
naprokta Puranam, the collections of details of the Surya Satakam from 
the Saura Purftnam by his contemporary Mayurabhatta, the compilation 
at that time of the Brahma Siddhanta from the chief souroe Visnudharmot- 
tara Purftnam, the collecting of proofs by Alberouni in the eleventh 
century A.*D. from the Aditya, Vayu, Matsya and Visnu and V.srm- 
dharmottara Purftnas, from the gifts made by Ball Ha Sen, the king of 
Bengal, mentioning the Brahma, Matsya, Mft<kandeya, Agm, Bhav.sy*, 
Varftha, Kurma, and Visnudharmottara Puranas, and Adya, Kaiika, 
Nandi, Nftra Simha, and Samba Upapuranas we can safely reject the 
opinions held by Dr. H. H. Wilson, and Aksaya Kumara Datta and 

others. a , » 

That the eighteen Purftnas were extant before the period of bantara- 
obftrya, Vftna Bhatta and others, there is no doubt. If the order of 
sequence of events be seen, as far as the origins of various personages 
and dynasties, etc., are concerned, then it may be safely admit" 
that the original first ni*) (9) Puranas were composed and writ en 
before the Apastamba Dharma Sutras were written. Thus the compo- 
sition period of the chief Purftnas comes just after the Vaidik peno- 
Now the eighteen (18) Purftnas, that we see current in their present » 
now, were not so in the previous times. We may conclude 



( in ) 



the Adi Viflnu Puranam was written in the time of Parlksit ; the 
Garuda Pur&nam was written in the time of Janamejaya,' the 
son of Parfksit, and that the Matsya and Brahmftnda Puranas were 
composed in the time of the grandson of Janamejaya, named Adhisima 
Krisna. 

The description of Bhavisya Raja Vamsa, the dynasties to come, was 
added afterwards. 

Amongst the five characteristics, the recitation of the Bhavisya Raja 
Vamsa, the dynasties to come, does not seem to be a principal element of 
the Parana?. The meaning of Vamsanuchanta is the reoitation of the 
characters of the famous kings and their descendants that lived and died ; 
not that of the future dynasties of kings (as coming after the 
time of the writing of the Purlnas) and so is not settled in the more 
ancient Puranas, the Visnu, Matsya or Brahma Puranas. In tho later &v\ 
Mad Bhagavata, the. descriptions of the past, present and future lines 
of kin<*s were meant and so written out. But it should be remembered 
that to write of the present and the past is one thing and to write of the 
future is a different thing. Though we do not find in the J ftvft Dvipa 
edition of the Brahmanda Purftnam, of the fifth century A. D. anything 
about the future dynasties, yet since that period they began to be in- 
serted gradually in the different Puranas. This can be proved from the 
Tantravftrtik of the famous Kumarila Bhaita. Bhatta Kumarila writes 
in one place The divisions of the earth, the chronology of the dynasties, 
the measurements of countries and their periods of existences, the 
future events, etc., are the subjects to be dealt with in the Puranas. 

The different Puranas" treated by the different sects have assumed, as 
it were, the aspect of tho pure gold mixed with various alloys. Now to 
extract the pure gold by burning and smelting the ore has, indeed, become 
a very difficult task. What the eighteen PurSnas were in the.r frst 
pure stage can be sonrwhat made out on seeing the Matsya Purftnam. 

The famous Pundit Aksaya Kumar Dutt writes :-" In the Puranas, 
the creations both* primary and secondary, the description of the dynasties 
and the lives of the famous persons of the dynasties form the subject 
matter. To advise on the religious rites and ceremon.es is not the object 
But in the Puranas, and then in the Upa-Purftnas now extant ^he 
recitations of the glories of the Devas and the Dev.s then worship 
their festivities and the Vratas and Niyamas form the 
aforesaid five «haraoteri,tio 8 form here, as it were, the a P p «^ ° ™ ^ 
If to give instructions on Dharma were the object of the olcie. . 




J?( U8SAHY 



( IT ) 



as is now the theme of the present Puranas, then it would not have beei 
spoken by the Suta caste people ;it would then have been one of the dutie 
of the Sat Karinas'ivli Brahmanas, performing duly the six Karmas. T 
instruct the Risis, Munis, and other ordinary Brahmanas would not hav 
been the duty of the inferior Suta (carpenter) caste. 

These Puranas form, as it were, the different centres of the differen 
religious sects in promulgating the superiority of their own tenets. Th 
Avatftra-Vftda is one of the chief features of the Puranas. In th 
Puranas dwelling on the glories of Siva, many Avataras of Siva ai 
described. So, in the Vaif nava Puiunas, many Avataras of Vigrm ar< 
dwelt upon. The theory of ro-incarnation is not of the latest periods a' 
most people imagine from the ten Avataras. It goes far back into th 
oldest treatises of the Vedas. The Mateya incarnation is treated in th 
Satapatha Brahmana (1-8.1-2,10) ;the Kurma incarnation in the Taittiriy 
Aranyaka (1-23-1) and in Satapatha Brfthmana (7-4-3-5); the Vanihi 
incarnation is mentioned in the Taittiriya Samhiti, in the Taittiriy: 
Brahmana (1-1-3-5) and in Satapatha Brahmana (14-1-2-1 1) ; tin 
Vamana incarnation in the Bik-Samhita (1-22-17) and in Satapatha Brlh 
mana (1-2-5-1,7) ; the Rama Bhargava incarnation in Aitareya Brahmana 
the Krisna incarnation, the son of Devaki, in the Chh3ndogya Upanisadf 
(3-17) and the Vasudeva Sri Krisna is dwelt with in the Taittiriya Aranya 
ka (10-1-6). According to a major part of the Vedic books, the incarnation 
of Kurma and Varaha, etc, are the incarnations of Brahma. But in th 
Vaisnavic Puranas, those very same are regarded a-i tho AvaMras r 
Visnu. 

So in the Brahmanda and other Saiva Puranas various incarnation 
of Siva are acknowledged. - So tho incarnations of the Sun are also men 
tioned in the Jihavisya and Saura Piiranas, etc. As, on tho one hand 
the devotees of Brahma, Visnu, Siva, and the Sun dwelt upon th 
lories of their own Ista Deities in their various incarnations, «o, o 
the other hand, the Rift Markandeya and the other sages sang th 
glories of the Devi Bhagavati in their Sakta Purdnas. Brahma is mer 
tioned in various places in the Vedas as the oldest Deity to be wor 
shipped. It is not on that account to be thought that the worships < 
Visnu, Siva and the other Devas are very latest. In the Rik Samhiti 
in various places, hundreds of Visnu mantras are found. So in the Sami 
Yajus, and Atharva Vedas. Maha Deva is kno#n as Rudra in the ft 
Samhita. In the four Vedas, the hymn« are sung of the Rudra Devi 
The most famous of these is the RudrAdhyAy* to th* Yajur Vedae 



( v ) 

Though the modern Pundits shew their reluctance in acknowledging «» 
identity of the Vaidik Rudra and Maha Deva, yet we do not MfoJt 
admit of the above identity when wo 6nd in the Vajasaneya Sata Rudri 
the names of &va, Giris'a, Pas'upati, Nilagrfva, Sitikantha, Bhava 
Sarbba, Maha Deva, etc. Especially in the Atharva Samhita, when 
we see the names Man* Deva (9-7-7), .Bhava (6-9 3-D, Pas'upati (9-2-5), 
oto-, we do not entertain any doubt. When we study the origin of Siva' 
in the Sata patha Brlhmana (6-1-3-7/19) and in tho Lmksyayana Brah- 
mana (6-1-3-7/19) we do not find any great difference between the above 
and what are mentioned in tho Markandoya Puniiia ami in the Vismi 
Purana. So the worship of the Sun is also very ancient in the Vedas. 

Now we come to the topic of Sakti in tho Vedas. Those persons 
who on merely hearing* the names of Sfvct, Durga, consider them 
as of a very recent period, ought to know that the worship of Dur^a 
or 5akti is not, really speaking, of a very late origin. When we read 
in the Vajasaneya Samhita "Ambika" (3-57) and "f3ivil" (16-1), in the 
Talavak&ra Upanisad (3-11,12; 4-1,2) Uma Haimavati as Brahma Vidya 
Inearnate, and iu the Taittriya Aranyaka ^10 Pra>. "Kanya Kumari," 
"Katyayanl," Durga, etc, we remember the same Durga, the 
consort of Siva. From those very olden times, the worship of the 
Adya Sakti, the Brahma incarnate, is extant. These can be very well 
seen if we study the Vedas. 

What is indicated in the germ form, rather commenced in the Vedio 
treatises, that very thing is expanded and matured in the Puranas 
Seeing this dilation as if of a story, we may take the Puranas, as if of 
a very lato origin. The Purvapak$ins believe that what is roflecWl in tho 
Vedas, that same thing is twisted and tortured fully and fabricated into 
a huge body in the Puranas. Take the Rik of the Rik Samhita "Idam 
Visnur vichakrame tredha nidadho padam, samu uh&masya pamsure" 
(1-22-17) and Trini pada vichakrame Visum - gopa adabhyab, ato dhar- 
mani dharayan "(1-22-18)," Visnu strode his three steps in this world. 
The "whole universe is pervaded with the dust of His feet." " Visnu, bold 
and dauntless, difficult to be overcome, and the Preserver of the whole 
world put his three steps on the earth, etc., for the preservation of the 
Dharma." But the Pauranikas have rendered it as the VftmanVs act of 
overcoming Vali, and so on. What is stated very concisely in the Vedas 
with an object, distant in view, that same thing is expanded in the 
Puranas in the form of a big narrative. Therefore wa see some 
distortions and. difference's in the Purflnas, rendering the anecdotes 



( VI ) 



in the Puranas assume a somewhat separate and independent agpeot, 
But for'this reason merely, we cannot rejeofc the Pujftnio descriptions & s 
if of a very strange, fanciful character or as of a very reoent and worthless 
production. 

Prom the very earliest times there have sprung up different worshippers 
of the different I>evas and Devis* Worshippers of the different Deities 
would consciously or unconsciously give rise to different religious sects, 
This will be seen, if we study the religious and moral histories of 
the people. Now it is quite natural for the llisi who had got his desired 
end by worshipping a particular Deva, that he would pay his 
devotion to that Deva, love him with his heart and soul and expect 
earnestly that others, too, pay similar deep love and devotion to his 
Deity and thereby derive the highest bliss and get their desired 
ends. From this tendency of love and devotion and a desire that 
others may also taste of the sweetness thereof, the different Devas have 
come to be worshipped by the different Rifis and the different peoples 
Afjain from the disciples of these Deva Bhakta ttisis, many different 
religious sects have cropped up in this world. 

The Veda is not the general property of all. The Ritvigs, Hotls, 
Udgatas and various Yajniks, claim the Veda as their own property, 
But the Ttihasas and the Puranas arc not so ; they are the general pro- 
perty of all men and women. To advise and give instructions on 
various religious, moral, social, industrial, technical, and other 
cognate subjects, the PurAnas were oomposod. Therefore it is written 
in the Brahmanda Puranam that that Brahmana who has studied 
even the. four Vedas with their Angas and the Upanisadas and yet 
has not studied the Puranas, cannot be volear sighted, wise, and skilful. 
For it is the Vedas that are enlarged, expanded, and explained in the 
ltihasas and in the Puranas. Hence' the parsons void of the knowledge 
of the Purinas, are afraid of the Vedas, for they are verily the persons 
that insult the Vedas. The Puranas are very ancient and they explain 
the Vedas; hence they are named the Purlnas. Those who know 
these Puranas are 'freed of all their sins. 

The Vi?nu Bhagavat was written after the Itiblsas and the 
otber Puranas were composed, and written. And then £rt Vyfsa 
Deva found his full satisfaction. Hence this treatise is known as 
the PaBchametara Purana. Some hold the opinion that this art 
Mad Bhagavat was written by Bopa Deva, the ."great gramma™" 



( VII ) 

of Bengal There are the tan characteristics of the P ur a n 
Sarga (2) Visarga (3) Samstha, (4) Rak,ft, (5) MauvantJ'" (6 
Yarns a ' kathana, (7) Va,..s'anucharita-, (8) Pralaya, (9) Hotu , 
(10) Apas'raya. Whereas some others consider the five characteristic^' 
the augas of the Puranas to be dwelt upon. Those that are charac" 
tensed by the ten qualities are denominated as Mah& Puranas and 
those., of five qualities are known as the Upa-Puranas or the Alpa 
PurAnas. 

The erections of Mahat, Ahamkara, the Sthula and Suksma in 
driyas and the gross creations are known as the Sarga. Prom the inherent 
tendencies and desirej, the vijas, as it wero, the creation of all these 
moveables and.nonrmo'veables is known as Visarga or the secondary 
•creation. The ways and means of living of all the Chara Bhutas 
and men are known as Samstha or Sthiti. The Avataras of NSrayana 
for the preservation of the Devas, Tiryakas, men, and the Kisis aie 
known as the Raksa. - The periods of the Ams avataras nre known as 
the Manvantaras. 'The descriptions of the histories cr stories, past, present, 
and future of the several holy kings born of Brahma are known as 
Varas'a kathana ; and the descriptions of the characters of their de- 
scendants are known as Vams'anukathana. The four different Layas 
Naimittikaj Prakritik, Nitya and Atyantika are known as the Pralnyas. 
Describing the Jivas as the cause of the origin, creation, preservation, 
and destruction of this vis'va is known as Hetu. And Apas'raya is 
the Great Refuge of All, the Great Solace of all, the Great Witness 
of the thiee states" Jagrat, Svapna and Susupti. The five charac- 
teristics of the Upa Puranas are Sarga, Pratisarga, Vams'a, Manvantara 
and Vams'ftnucharita. If we consider the five characteristics, this 
Devt Bhagayata is reckoned as one of the Mahii Puranas. There 
are three hundred and eighteen Adhyayas in the Devi Bhagavatam 
whereas in the Bhagavatam there are three hundred and thirty-two 
Adhyayas. So some discrepancy arises here as far as the Adhyayas 
are concerned. 3ri Yienu BhAgavat is mainly philosophical, following 
the Dars'anas. Whereas the 3ri Mad Devi Bhagavatam follows the 
Tantr»s. " Therefore in Jhe 'treatises on Devi Yamala, etc., the superiority 
of this DeviBhlgavata is mafntained. By no means, therefore, ?Dyone is 
to consider this Devi Bhagavatam as of a vory recent date. It is now 
1'ioved that in the first century A. D. the Tantras were widely current. The 
worship of m&hfr is the effect of the .TAntrik influence. In the Viynu 
Bhlgavat no mention is made of'R&dha. Owing to those various reasons, 



( nit ) 

though some portions of Sr! Devi Bhagavatam were more anment thin 
Vignu Bhagavatam, yet the "present treatise got its present bearing 
and form between the (9th) ninth an* (llth) eleventh cent«ry. A. D. And 
Nilakantha and Swamt- are th» two *«ommentetors of this Devi 
Bhagavatam. . % 

From various considerations " it may be seen that in very ancieat 
times there was only one- Bhagavatam and that was respected by the 
Bhagavatas. Then on account of the Bauddhik influence, when the 
Brahmanya Dharma declined, that old Bhagavatam was oa the point of 
dying out. Next when the Brahminism revired,. .the VaisnaVie 
and various other sects became powerful, the Vaisaavas "composed-, thei* Sri 
Bhagavat and the Saktas composed their Devi Bbftgayatara. In eoiHilusion, 
we assert also that on account of the anecdotes of Mangaja Chandi, §a§thi 
and Manasa and other Devis occurring in the Devi Bhagavatam, m 
hesitate much to accept the treatise in the .ranks of ' tha * ancient 
Puranas and we are very much' inclined to think that there had been 
many interpolations of a recent character and that, too, from Bengal. 



OM TAT SAT. 

SRI MftD DEvf BHftaflV/*Tfir>|. 

THE NINTH BOOK. 



CHAPTER I. 



I. 'Sri Na*ayana said :— This (Highest) Prakriti is recognised as 
five-fold. When She is engaged in the work of Creation, She appears 
as : — 

(1) Durga,.. the Mother of Ganes'a (2) Radhi, (3) Laksmi, (4) 
Sarasvati and (5) Savitri. 

2-3. Narada replied :— 0 Thou, the Best of JfiWnius ! Who is this 
Prakriti ? (Whether She is of the the nature of Intelligence or of matter?) 
Why did She manifest Herself and thon again why did She reveal 
Herself in these 6ve forms ? And what are Her characteristics ? Now 
Thou oughtest to describe the lives of all, the different modes of their 
worship, and the fruits that are accrued thereby. Please also inform 
me which Forms of them manifested themselves in which different places. 
Dost Thou please narrate to me all these. 

4-18. Narayana said : — " O Child I Who is there in this world that 
can describe fully the characteristics of Prakriti ! llowevor I will describe 
to you that much which I heard from my own father, Dharma. Hsar. The 
prefix " Pra" in the word Prakriti means exalted, superior, excellent ; and 
the affix " Kriti" demotes creation. So the God less, the Devi Who is the 
most excellent in the work of oreation is known as the Devi Prakriti. 
To some chJse*r ;—■»'! Pra" signifies the Sattva Guna, the most exalted 
quality, " Kpi" dedobes the Itajo Guru and " Ti" denotes the Tamo 
Guru, (The Sattv* Guna is considered :\s the Highest as it is perfectly 
clear and free from any impurities whatsoever ; the Itajo Guna is con - 
siderel intermediate as it hit this defect:— that it spreads a veil over the 
teality of thing*, so a? not to alio. v men to understand tbo True Reality, 
while the Tamu Guna is considered worst as it completely hides the Itoal 
Knowledge),' 

So when this i&telligence of tho nature of Brahma, beyond the three 
attributes, gets tinged with the above three Guuas and becomes omni- 
potent, then She is superior (Pradhani) in the work of creation. Hence 
She is Bfcyled aa Prakriti. 



798 



SRI MAD DEVI BHAGAVATAM. 



0 Child Narada ! The state just preceding that of creation ie denoted 
by " Pra" ; and " Kri" signifies creation. So the Great Devi that exists 
before oreation is called Prakriti after creation The Pararaatma by His 
Yoga (i.e., M&yi Sakti, the Holy Ghost) divided Himself into two parts ; 
the right side of which was male and the left side was the female Prakriti. 
(Note :— The Holy Ghost is the prinoiple of Conception and Emanation, 
Creation). So the Prakriti is of the nature of Brahma. She is Eternal. As the 
fire and its burning power are not different, so there is no separate 
distinction between Atman and His Sakti, between Purusa and Prakriti. 
Therefore those that are foremost and the highest of the Yogis do not 
recognise any difference between a male and a female. All is Brahman. 
He is everywhere as male atf female for ever. There is nothing in this 
world that can exist for a moment even without this Brahman consisting 
of male and female, (i.e. they are Brahman with Maya manifested). Out 
of the Will of Sri Krisna, to create the world Whose Will is all in all, 
oame out at onoe the Mula Prakriti, the Great Devi ts'vari, (the Lady 
Controller of the Universe) Brahma with Maya in a state of equilibriums). 
By Her Command came out five Forms fromHer, either for the purpose of 
creation or for bestowing Favour and Grace to the Bhaktas (devotees). Durga 
the Mother of Ganes'a, comes, as the first, the most auspicious, loved by 
Siva. She is N&r&yani, Visnu Maya, and of the nature of Piirna rirahma 
(the Supreme Brahma). This eternal, all auspicious Devi is the Presiding 
Deity of all the De"vas and is, therefore, worshipped and praised by 
BrahmA and the other Devas, Munis, and Manus. This Bbagavati 
Durga Devi, (when She gets pleased) destroys all the sorrows, paius and 
troubles of the Bhaktas that have taken Her refuge, and gives them 
Dharma, everlasting name and fame, all auspicious things and bliss and 
all the happiness, nay, the Final Liberation 1 She is the Greatest Refuge 
of these Bhaktas that come ti Her wholly for protection and are in great 
distress, whom She saves from all their dangers and calamities, lu fact, 
know this Durg^ Devi as, verily, the Presiding Deity of the heart of Krisna 
and as His Highest Sakti, of the nature of the Holy Fire and the Holy 
Light. She is Omnipotent and resides always with Krisna, the Great 
God. She is worshipped by all the SidJha Purusas •(those that have 
attained success; ; the (eighteen) Siddhis all go to Her and when pleased 
She gives whatever Siddhis (success) that Pier Bhaktas want. 

19-40. This Great Devi is the intelligence, sleep, hdnger, thirst, 
shadow, drowsiness, fatigue, kindness, memory, caste, forbe»ranc e i 
errors, peace, beauty, and consciousness, contentment, nourishment) 
prosperity, and fortitude, She is sung in the Vedas and in other S'Astras 



Book IX.] - CHAPTER I. m 

a? the Maha MlyA, of tho nature of the Universe. In reality, She is the 
All-Sakti of the Universe and She is the Sakti of Krisna! All these 
qualities are also mentioned in the Vodas. What is mentioned here is a 
tithe merely, in comparison to that of the Vedas. She has infinite 
qualities. Now hear of other 3 aktis. The second Sakti of the Paramat- 
man is named Padma (Laksmi). She is ot the nature of fSuddha Sattva 
(Higher than Sattva Guha) and is Krisna's Presiding Deity of all wealth 
and prosperity. This very beautiful Laksmi Devi is the complete master 
of the senses ; She is of a very peaceful temper, of good mood and all-aus. 
pioiois. She is free from greed, delusion, lust, anger, vanity and egoism. 
She is devoted to Her husband and to Her Bhaktas ; Her 
words are very sweet and She is very dear to Her husband, indeed, the 
Life and Soul of Him. This Devi is residing in all the grains and veget- 
ables and so She is the Source of Life of all the beings. She is residing in 
Vaikuntha as Maha Laksmi, chaste and always in the service ot her 
husband. She is the Heivenly Liksmi, residing in the Heavens and the 
royal Laksmi in palaces and tho Grilia Laksmi ic the several families of 
several householders, ONArada! All tho lovely beauty that you sec in 
all the living beings and all the things, it is She ; She is the glory and 
fame of those that have done go3d and pious works and it is She that is the 
prowess of the powerful Kings. She is the trade of merchants, the mercy 
of the saints, engaged in doing good to others and the seed of dissonsions in 
<those sinful and viscious persons as approved of in the Vedas. She is 
worshipped by all, reverenced by all. Now I will describe to you about the 
third Sakti of the Great God who is the Presiding Deity of knowledge 
speech, intelligence, and learning. This third fSakti is named Sarasyati. 
She is all the learning of this endless Universe and She resides as medhi 
(intelligence) in the hearts of all the human beings ; She is the power in 
composing poetry ; She is the memory and She is the great wit, light, 
Splendour and inventive Genius. She gives the power to understand the 
real meaning of the various difficult Siddbanta works ; She explains and 
makes us understand the difficult passages and She is the remover of all 
doubts and difficulties. She acts when we write books, when we argue 
and judge, when we sing songs of music ; She is the time or measure in 
music ; She holds balance and union in vocal and instrumental music. 
She is the Goddess of speech ; She is Presiding Deity in the knowledge of 
various subjects ; in argumentations and disputations. In fact all the 
beings earn their livelihood by taking recourse to Her. She is peaceful and 
holds in her hands Vina (lute) and books. Her nature is purely Sattvio 
(Suddha Sattva), modest and very loving to S*ri Hari. Her colour is 
white like ioe clad mountains, like that of the white sandal, like that of the 
KttRia flower, like that of the Moon, or white lotus. She always repeats 



. — „. »„,„ „.„„.... „, lllD uuo uuma ner Deaa composed 

of jewels. Her nature is ascetic ; She is the bestower of the fruits of the 
asceticism of the ascetics ; She is the Siddhi and Vidya of all ; She "rant 
always success to all. Were She not here, the whole host of Brahmin 6 
would always remain speechless like the dead cluster of persons. What 
is recited in the Vedas as the Third Devi is the Holy Word, the Third 
Sakti, Sarasvat?. Thus I have described Her. N<>#- hear the glories of 
the other Devts in accordance with the Vodas. Sh9 is the mother of the 
four colours (castes), the origin of the (six) Vedamgas (the limbs of the 
Vodas aud all the Chhandis, the Seed of all the mantraais of Sandhya 
vandaiiam and the Root, the Seed of the Tantras ; She Herself is versed 
in all the subjects. Herself au ascetic, She is the Tapis of the Brahmins • 
She is tho Tej,is (Fire) and the caste of the Brahmin ciste and embodies 
in Herself all sorts of Samskams (tendencies ; inclinations) ; She is the 
Japam. Pure, known by the names of Savitri and Gilyatri, She re- 
sides aKv.iys in the Brahma Loka (the Sphere of BrthmA) and is such 
as all the sicred places of pilgrimages want Ilor touch lor their purifi- 
cation . 

41-47. Her colour is perfoctly white like tho pure crystal. She is 
puroly SVlJha Sattv.i, of tin nature of tho Highest Bliss ; She is eternal 
and superior to all. Shu is of the nature of Para 13r,ihuu and is the 
bestower of Moksa. She is the Fiery S'akti and the Presiding Deity of 
the Brahma Teja (the fieiy spirit of Brahma, and the Brahmanas). The 
whole world is purified by the touch of Whose Feet, this Savitri Devi is 
tho Fourth Sakti. O Child Narada ! Now I will describe to you aboit 
the Fifth Sakti, the Devi Rddhika. Hear. She is tho Presiding Deity 
of the five Pranas ; She Herself is the Life of all ; dearer than life even to 
§ri Krisua ; and She i3 highly more beautiful and superior to all the other 
Prakriti Devis. She dwells in everything; She is very proud of Her good 
fortune (Saubhagyam) ; Her glory is infinite ; and She is the wife, the left 
body, as it were, of'iSri Krisrta and She is not in any way inferior to Him, 
either in quality or in the Tejas (fiery Spirit) or in any other thing. She 
is Higher than the Highest; the Essence of all, infinitely superior, the First 
of all, Eternal, of the nature of the Highest Bliss, fortunate, highly respected, 
and worshipped by all. She is, the Presiding Devi of the Rasa Lila of 
Sri Krisna. From Her has sprung the Rasa mandalara and She is the 
Grace and the Ornament of the Rasa mandalam (the danoe in a cirole in 



Note :— Extracts from a paper on Creation as explained by Hon'ble 
Justice Sir G. Woodroffe. 

The Lecturer commenced by pointing out that an examination of 
doctrine of oration remli two fundamental oonoepto > Thow of JJw"? 



Book IX.] <jha*™ I. m 

(Kutaatha) and Becoming (Bhava) ; Changelessness and Change ; the one 
a nd Many. The Brahman or Spirit in its own nature (Svarupa) is and 
never becomes. It is the evolutes derived from the Principle of Becoming 
/Mutt prakriti) which constitute what is called Nature. The latter 
priuciple is essentially Movement. The world is displayed by conscious- 
ness (chit) in association with Mutt prakriti in cosmic vibration (spandana). 
Recent fTestern hypotheses have made scientific " matter" into Maya in 
the sense that it is but the varied appearances produced in our mind by 
vibration of and in the single substance ether. The doctiine of vibration 
(Spandana) is however in India an ancient inheritance. The whole world is 
horn from the varied forms of tho initial movement in Mutt Prakriti. The 
prjblem is how does such multiplicity exist without derogation to the 
essential unit of its efficient cause, the spirit ? The lecturer then made a 
rapid survey of the Sankhya philosophy on this point, which assumed two 
real and independent principles of Being and Becoming which it calls 
Purust and Prakriti and passed from this the easiest dualistic answer 10 
the pure monism of Sankara which asserted that there was but one 
Principle of Being, tho Sadvastu and Maya, whether considered as a 
Sakti of Is' vara or as the produst of such Sakti was A vastu or nothing. 
He then pointed out that the Tantrik doctrine with which he dealt 
occupied a mi ddle position between these two points of view. Siva in the 
Kuttrnava Tantra says "Some desire Monism (Advaitavada), others 
Dualism (Dvaitavada). Such, however, know nob My Truth which is 
neither Monism nor Dualism (Dvaitadvaita vivarjita). Tantra is not 
DvaitavMa for it does not recognise Prakriti as an independent uncons- 
cious principle (Achit). It differs from -Sankara's Advaitavada in holding 
that Prakriti as a conscious principle of Becoming, that is as Sakti, is not 
not Avastu, though its displayed picture, the world is Ma y a. It effects a 
synthe 0 is of the Sankhya dualism by the conversion of the twin principles 
ofPurusaand Prakriti into the unity which is tho Ardhanar.s'vara Siva 
Sakti. 

As regards other matters it adopts the notions of the Sftnkhya such as 
the concepts of Mutt prakriti with the three Gunas, vibration (spandana), 
evolution (Parinftma) of the Vikritis and the order of emanation of the 
Tattvas. Sakti which effects this exists and is Herself nevar unconscious 
(Achit) though It Las the power to make the Jiva think It is sucl. If 
this were understood one would not hear such nonsense as that the MM* 
(whose religion is one of the oldest in the world) worship matenal force 
groia matter (J ad a). 

101 



va 
man. 
one 



802 fat MAD DEVt BHAGAVATAM. 

The lecturer then shortly explained the nature of Sakti (Sakti Tattva), 
a term which derived from the root " Sak" meant the Divine Power 
whereby the world was created, manifested and destroyed. In Tantra the 
power and tho Lord who wields it (Saktiman) are one and the same, Si 
and Sikti are one and the* same, Siva is Brahman, Sakti is Brahn 
The first is the transcendent, the second the immanent aspect of the 
Brahman,Who is both Siva and Sakti. The Mother creates (Karya- 
vi'ihaviui). The Father wills what She does (Karya-Vibhavaka). From 
their union creation comes. Sakti is not like the diminutive female 
figure which is seen on the lap of some Indian images, to which is 
assigned tho subordinate position which some persons consider a Hindu 
wife should occupy. She is not a handmaid of the Lord but the Lord 
Himself in Her aspect as Mother of the worlds. This Sakti is both 
Nirguna andSagnna that is Chit S'akti and Maya Sikti. 

After this defining The nature of Sakti by which the world was created, 
the lecturer commenced an account of its manifestation as the universe, 
following in the main the Slrad/i Tilaka written in the eleventh century 
by Liksmanadiarya. the Guru of tho celebrated Kashmirmn TAntrik, 
Abhinava (iopta. The following is a very abbreviated summary of this, the 
main portion of the piper. Tho lecturer Urst referred to the Aghan&vastha 
s ate which was that Niskala Siva and touching upon the question why 
Siva became Sakala (associated with KilA) and creative explained the term 
Kail and the theory of Adristasristi taught by the Tantra as by other Sis- 
tras The former is according to Sankhya, Mftlftprakriti ; according to 
Ved'anta, Avidya and according to the Siva Tantra, Sakti The latter is the 
doctrine that the impulse to creation is proximately caused by the Karma 
of the Jiva*. It is the seed of Karma which contains the germ of Cosm.c 
will to life When Karma becomes ripe, there arises tho state called 
tkgara and other names indicative of creative desire and will. There the" 
take/place a development which is peculiar to the Tantra called Sadns . 
Parinama, which is a kind of Vivartta. The development is only 
apparent for there is no real change in the Anandamaya Kosa. bakti 
which exists in Sakala Siva in a purely potential state is said to issue 
f Him This is the first Kinetic aspect of Sakti in which Sattaguiia 
displayed This is the Paramakasavastha. Nada (Sound, Word) then 
"ears <§ ak ti becomes further Kinetic through the enlivening of the 
v r • Puna This the Aksaravasthfl. Then under the influence of 
Tatas, I 9 vara becomes Ghanibhiita and what is called the Paravindu. 
This i the Avyaktavastha. Thus the Supreme Vindu men call by 
Serant names, Mahft Vienu, Brahma purusa, or Devt. It .s oompare j 
^ ofg»«whW»«Ariti.l-.th contains two seeds u> und.vded 



Book IX.] CHAPTfefc I. 803 

union. These are Siva Sakti and their encircling sheath is MAya. This 
Vindu unfolds aad displays itself, in the threefold aspect of Vindu, Vij.%, 
NMa ; or Siva, Sakti, and Siva Sakti ; the three Saktis of will, knowledge 
and action. This is the mysterious Kama Kahl which is the root of all 
Mantras. These seven :— Sakala Siva, Sakti, Nada, Paravindu, Vindu, 
Vija, NMa are all aspects of Sakti which are the seven divisions of the 
Mantra Om and constitute what is called the creation of Para souud in 
the Is'vara creation. 

The lecturer having explained the nature of these Saktis which formed 
part of the sound (Sabda), Sadris> Parinama, referred to the form or 
meaning (Artha) creation in the same development by the appearance of 
the six Sivas from Sarabhu to Brahma which were aggregate (Samasti) 
sound powers. It was he said, on the differentiation of the Paravindu that 
there existed the completed causal Sabda which is "the Hidden Word. The 
causal body or Para Sabda and Artha being complete, there then 
appeared the Displayed word or Sabda rtha. This is a composite like tho 
Greek Logos. The Sabda Brahman or Brahman as cause of Sabda is the 
Chaitanya in all beings. The Sabdartha in the Vedantin Namarupa or 
world of name and form of this Sabdirtha the stibtle and gross bodies are ' 
constituted, the Saktis of which are the Hiranyagarbha sound, called 
Madhyama and the Virat sound Vaikhari. By Sabda is not meant merely 
physical sound which as a quality of atomic ether is evolved from Tauiasik 
Ahamkara. 

The lecturer then pointed out that there had been Adrijta Sristi up 
to the appearance of Sakti and Vivartta development up to the comple- 
tion of the " Word" or causal sound. There then takes place nal evo- 
lution (Parinama) in which the Tattvas (or elements discovered as a result 
of psychological analysis of our worldly experience) are said to emanate 
according to the Sankhya and not the Vedantic scheme, though there were 
some peculiarities in the Tantrik exposition which the lecturer noted. 
Finally Yogika Sristi was accepted in so far as it wa<i the elements which 
in varied combinations made up the gross world. 

In conclusion the lecturer pointed out that Indian Silstra was a 
mutually connected whole. Such peculiarities as existed in any particular 
Sastra were due to variety of standpoint or purpose in view. The main 
point in this sontiection to be remembered was that the Tantra was prac- 
tical Sadhana Sistra. Whilst Sankara dealt with tho subject from the 
standpoint of Jfianakanda, the Tantra treated it from the point of view o 
worship (tlpasanaklnda) the Tlntrik doctrine is compounded of various 
elements some of which it shared with other Sastras, some ofwh.cha.e 
its own, the whole being set forth according to a method and term.noiogy 
which is peculiar to itself. 



804 §Rt MAD DEVI BHAGAVATAM. 



48-70. Sbo is the Lady of the Rasa LilS, the Foremost of the Jovial, 
humourous (witty) persons and dwells always in Rasa. Her abode is i tt 
Goloka and from Her have come out all the Gopikae. Rasa — The circular 
dance of Krisna and the eow-herdesses of Vrindavana. Her nature is the 
Highest Bliss, the Highest Conteument, and 'Excessive Joy ; She tnns. 
cends the three SiUva, Rajo and Tamo Gunas and is Nirakara (without 
any particular form) ; but She dwells everywhere but unconnected with 
any. She is the soul of all. She is without any effort to do anything and 
void of Ahamkara. She assumes forms only to show Her favour to Her 
Bhaktas. The intelligent learned men (Pundits) read Her Mahima (glories) 
in meditating on Her according to the Vedas, The chief of the Devas and 
the Munis could never see Her ; Her clothings are fire proofs and Sho is 
decorated with many ornaments all over Her body. Her body looks as if 
the crores of moons have risen all at once ; She is the Giver of Bhakti 
(devotion) towards Krisria, service towards Krisna ; and She bestows all 
wealth and prosperity. In Var&ha Kalpa /. c, when the Varaha incarna- 
tion took place, She incarnated Herself as the daughter of one Gopa (cow. 
herd), named VriBabhanu. And Earth was blessed by the touch of Her 
feet. She is such ae Brahma and the other Devas could never perceive 
Her by any of their senses, yet every one at Vrindftran saw Her very 
easily. She is the Gem amongst women. And when She is seen on the 
breast of Krisna, it seems that lightening* flash in the blue mass of clouds 
in the sky. In days gone by, Brahma practised several austerities *br sixty 
thousand years to purify Himself by seeing the nails of Her toes ; but far 
from seeing that, He could not have that even in His dreams. At last He suc- 
ceeded in seeing Her at Vrindavana and became blessed. O child Narada! 
This is the fifth Prakriti anl she is denominate! as Radha. Every female m 
every Universe is sprung from a part of Sri Radha or part of a part. 0 
Narada ! Thus I have described to you the five Highest Prakritis Durgi 
and others. Now I am going to describe those that are parts of these 
Prakritis. Hear. The Ganges, Ganga has sprung from the lotus feet of 
Visnu ; Her form is fluidlike ; She is eternal. And She is the veritable 
burning Fire to burn away the sins of the sinners. She is sweet to touch in 
taking baths and in drinking ; She {rives final liberation to the Jivas, 
leads easily to the Goloka Abode. She is the holiest amongst the place* 0 
pilgrimages and is the first of the running rivers. She is the rows 
pearls in the clotted hairs of Mahadeva's head and She is the Tapasj 8 
(asceticism) incarnate of the Tapasvis (ascetics) of the Bbarata Var?*- 
This Ganges purifies the three worlds and is the part of Mulft Prakriti , 
She shines like the Full Moon, is white like white lotus and like miK' 
She is pure S'uddha Sattva, clear, free from any Absmkara, chabte »" 



Book IX.] CHAPTER I. g05 

halovelof Narayan», The Tulasi DjvI is the consort of Visnu She i s 
the ornament of NarAyana, and dwells always at the lotus feet ofNarayana" 
By Her are performed all the act, of worship, all austerities, and all 
Sankalaps (resolves). She is the chief of all the flower,, holy and able 
to give merits (Punyam) to others. At Hor sight and touch, Nirvana 
cau be obtained ; and, ware it not for Her, there could be no other' fire In 
this Kali Yuga to barn the sins. She Herself is of the nature of Fire 
and at the touch of Whose lotus-feet, the earth is purified ; all the Tirthas 
desire to have Her sight and touch for purification and without Her all 
acts in this world become fruitless, She bestows Mok?a (liberation) to 
those who want final liberation, grants all sorts of desires to several 
people, Who Herself is like a Kalpa Vriksa, Who is the Presiding Deity 
of all the trees in BhArata and Who has como here to grant 
satisfaction to the ladies of BhArata Varsj and She is considered very 
superior throughout all parts of India. This Tulasi Devi 13 the chief 
factor of M&la Prakriti. 

71-96. Then comes the ManasA Devi, the daughter of Kas'yapa. 
She is the dear disciple of $aukara and is therefore very learned in matters 
of S'Astras. She is the daughter of Atlanta Deva, the Lord of Snakes 
and is respected very much by all the Nagas. She Herself is very beau- 
tiful, the Lady of the Nagas, the mother of the N&gas and is carried 
by them. She is decorated with ornaments of the Snakes ; She is respected 
by the NAgendras and She sleeps on the bed of Snake*. She is Siddha 
Yogiui, the devotee of Vii-muanl always ready in tho worship of Vianu; 
She is the Tapas and the bestower of the fruits of Tapas. Herself an 
ascetic, She spent three lakh years (according to tho Deva measure) and 
has become the foremost of the ascetics in Bharatvarsa. She is tho Presiding 
Deity of all the mantras ; Her whole body shines with Brahmateja (the 
Holy Pire of Brahma). Herself of the nature of Brahma, She again 
meditates on Brahman. She is sprung from a part of S\i Krisna and the 
chaste wife of Jarat lam Muni, the mother of Astika, the great Muni > 
She is the part of Mulft Prakriti. 0 Child N&rada ! Now comes the 
S'asthi Devi, the Mother of Devasena. She is the most superior amongst 
the Gauri and the other sixteen MAtrikas. This chaste woman is the giver 
ot sons and grandsons in the three worlds and the nurse, the foster mother 
of all. She is tho bixth part of MulA Prakriti and is hence known by 
the name of Sajthi. She lives near to every ohild as an ftged Yogini. 
Her worship is everywhere prevalent in the twelve months Vais'akha, 
etc. When the child gets born, on the sixth day Her worship is done in 
tbe lyiDg.in-chamber and again on the 21st day (after, twenty days have 
passed away) the most auspicious worshipful coremony of Her is performed. 
Tht Munis bow down to Her with reverence and want to visit Her da.iy. 



m SktMAbDEfiMmAtAli 

She pwteoU »!l ohiUrta »fMjrj with a bMrU tfeailmte h()Jr{ 
• J^sto! DM is ajain the pirt of Mdlt ihktfti. - Thw « P p 3arj ^ T ^ 
Miopia Cbapdikl. She goes Iron one doom to another, oo land or thr 
water or in air, (Join"- great good to them ; She has come out 0 f tin fa " j 
the Hnkp'ti Deri and w doing aJways aW $ort$ of good to this world, jj, 
name » Afaogala Cbapd i because She is all auspioioui at tbe time of or f * 
and aseames very farioaa angry appearance at the time 0/ detraction ' $" 
the Pandits say. On every Tuesday in a// tie worjtfs Her worship i, 
A009 ; *ad She, irbeo pleased, gives to women tons, grandson*, m »lth 
prosperity, lame and good of all sorts and grants all desires, Tik 
Mangafa Cbandt is again tha part of M&IA Prakriti. Afonr come tie 
Iotas-eyed MaheaVarf Kali who when angry can destroy all this univerte 
in a moment, who sprang from the forehead of the Mutt Prskriti, DurgA to 
slay the two Demons Sumbha and' Nis'umbha. She is the half-portion 
of Dfirga and qualified like Her, fiery and energetic. The beauty and splen- 
dour of whose body make one think as if the millions of sunt have arisen 
simultaneously. Who is the foremost of all the Saktis and is more powerful 
than any of them, Who grants success to all the persons, Who is superior to 
all and ie of Yogic nature, Who is exceedingly devoted to Krisna and like 
Him fiery, well-qualified, and valorous, W hose body bas become black by the 
constant meditation of S'ri Krisna, Who can destroy in odc breath this whole 
Brahmanda, Who was engaged in fighting with the Daityas iimply for 
sport and instruction to the people and Who, when pleased in worship ctn 
grant the four fruits Dharma, Artha, Kama and Moksa. This Kali is also 
the part of Prakriti. The Devi Basuodbara, (Earth) is again the part of 
Mtttt Prakriti. Brahma and the other Devas, all the Muni man data 
(the epheres of Munis), fourteen Manus and all men sing hymns to Her, 
She is the support of all and filled with all sort* of grains. She is the 
source of all gems and jewels, She bears iu Her womb all the precious 
metals. All sorts of best things issue from Her. She is the llefu?<! of all. 
The subjects and kings worship Her alw.iys and chant hymns to Her. 
AlltheJivas live through Her and She bestows all sorts of wealth sod 
prosperity. Withont Her, all this, moving or non moving, become void 
of any substratum. Where to rest on I 

W-143. O Child Narada ! Now hear about theni who are iss« e<1 
again from the parts of Mula Prakriti a* well as the names of their wives 
I will now narrate duly. The Devi " Svaha " is the wife of Agni (M 
and the whole Universe worships Her. Without Her, the Devi cm nev«< 
fake any oblations. Daksina and Dike! are both tbe wives of V»j« 
fMaerifice). They are honoured everywhere. So much so I'' 1 *' wl . 
Dak<i«* (the fees giveu al'the oud of the Sacrflco) no sacrificial c^iiio" 81 



IX.] QftAP'iW I, 807 

i fee ocn»e^jfceiW^iE«!J%>fying. The Deyi«Svadha" is the wife of the Pit™. 
[ worship th* De«i " Svadha " whether they are Muuis, Mauus, or ineu 
[this mantra "Svadha" be not uttered while making an offering 
I the Pitris, all turn oat useless. The Devi " Svasti " is the wife of the 
ayu Deva ; She is honoured everywhere in the Universe. Without this 
|" Svasti" Devi no giving nor taking nor any action can be fructifying 
»nd useful. " Pus. ti " (nourishment) is the wife of Ginapati. All in this 
world worship this Pusti Devi. Without this " Pusti women or men 
alike all beoorae weaker and weaker. Tufti (satisfaction, contentment) 
is the wife of Anant i Dava. She is praised and worshipped everywhere 
In this wjild. Without Har no one anywhere in the world can be happy. 

Sarvpatti " is tlio wife of IsAna Deva. The Suras, the men all alike 
worship Her. Were it not for Her, all in this world would be oppressed 
with dire poverty. The Devi " Dhriti " is the wife of Kapila Deva. She 
is honoured equally in all places. Were it not for Her, all the people in 
this world would hive become impatient. The " Sati " Devi is the wife 
Df Satya Deva. (Truth.) She is endearing to the whole world. The liberated 
ones worship Her always. Were it not for the truth loving Sati, the whole 
world would have lost the treasure in friendship. Daya " Mercy " en- 
dearing to the whole world is the chaste wife of " Moha Deva ". She is 
liked by all. Were it not for Her, all the world would have become hopeless. 
The Devi " Pratistha " (fame, celebrity) is the wife of Puny* Deva (merit). 
She gives merits to persons according as they worship Her. Were it not 
for Her, all the persons would remain dead while living. The Devi 
"Kirti " (fame) is the wife of Sukarma (good works). Herself a Siddha 
[one who has acquired the result of one's success), all the blessed people 
honour Her with great reverence. Were it not for Her, all the persons 
in this world would have been dead, devoid of any fame. Kriya (work, 
efforts, action, doing) is the wife of "Udyoga" (enthusiasm). All honour 
Her greatly. O Muni Narada ! Were it not for Her, the whole people 
would be void of any rules and regulations. Falsehood is the wife of 
Adharma (unrighteousness) She is honoured greatly by all the cheats 
that are extant in this world. Were she not liked by them, then all the 
jheats would bocome extinct. She did not fall in the sight of any body 
in the Satya Xuga. Her subtle form became visible in the Treta Yuga. 
When the Dvftpara Yuga oarae, She became half developed. And at last 
.vhen the Kali Yuga has come, She is fully developed and there is no 
•eeond to Her whether in bold confidence and shamelessnesa or in talking 
auohand peryadjng everywhere. With her brother Deceit ulness She 
roams from one house to another. Peace and modesty and (shame) a e 
>oth the wives of ffood behaviour. Were they not existent, all in 



world would have turned oat deluded and mad. Intelligence, genius and 
fortitude, these' three ire' the wives of Jfiana (knowledge). Had they not 
lived,' every one would become stupid and insane. Murti is the wife of 
Dharma Deva. She is of the nature of Beauty to all and very charm- 
ingl Were it not for Her, Paramatman would not get any resting place; 
and the whole universe would have become Niralaraba (without anything 
to rest), This Chaste Murti Devi is of the nature of splendour, loveliness 
and Laksint. She is everywhere- respected, worshipped and reverenced, 
' Sleep ', the Siddha Yogini, is the wife of Rudra Deva, who is of the 
nature of Kalagui (the universal conflagration at the break-up of the 
world). All the Jivas spend their nights with Her. The twilights, 
night and diy are the wives of Kala (Time.) If they were not, the 
Creator even would not be able to reckon time. Hunger and thirst are 
the wives of Lobha (covetuousness). They are thanked, respectei ami 
worshipped by the whole world. Had they not lived, the whole world 
would have mergod ever in an ocean of anxieties. Splendour and burning 
capacity aro the wives of Tejas (fire). Without these, the Lord of the 
world could never have created and established order in this universe. 
Death and old age are the daughters of the Kala, and the dear wives of 
Jvara (the disease). Without these, all the creation would come to an 
end. The Tandra (drowsiness,, lassitude) and Priti (satisfaction) an the 
daughters of Nidra (sleep). And they are the dear wives of Sukha 
(pleasuro). They are present everywhere in this world. 0 Best of Munis ! 
Sraddha (faith) and Blukti (devotion) aro the wives of Vairagyam 
(dispassion). For then all the persons can become liberated while living 
(Jivanmuktas). Besides these there is Adici, the Mother of the Gods, 
Surabhi, mother of cows ; Diti, the mother of the Diityai ; Kadru, the 
mother of the NSgas (serpents) ; VinatS, the mother of Gaduda, the 
prince of birds ; and Danu, the mother- 'of the Danavas. All are very 
useful for the purpose of creation. But these all are parts pfMula 
Prakriti. Now I will mention some of the ocher parts of Prakriti. 
Hear. Rohini, the wife of the Moon. SanjBa, the wife of the Sun 
rup'a,' the' wife of Malm ; Sacht, the wife of lndra ; Tara, the wife of 
Btibaspati ; Arundhatf, the wife of Vas'ietha ; Anasuyft, the wife of 
Atrij' D'eyahuti. 'the wife of Kardama ; Praiflti, the wife of D»*f" 
Menatca, the. mind born daughter of the Pitris and the mother of AmbiM 
Lopimudra, Kuntt, the *ife of Ku vera, the wife of Varuna, BindhyJ- 
y*ll/the wife of the King Bali ; DamayantI, Woda, Dw»k!, Gftnd J''' 
Draapadt, Saivy a, Satyavatt, tha chaste and noble wife of Brijabhana and » 
mother of Ra'dha ; Mandodart ; Kaus'alya, Kitnravl ; Shbhadrft ; B*» ■ 
Satyabhima*; ' K^lindt, Uksouna j Jambavatt ; Nagnajiti; MiW"* * 



Book IX.] CHAPTER I. 809 

Laksana, Rukmint, Sttft, the Lakerai incarnate; Kali, Yojana gandbl, 
the chaste mother of Vyftsa, Usa, the daughter of Vina, her companion 
Chitralekha; Prabhavati, Bhanumati, the Sati Mayavati, Renukft, the 
mother of Paras'ur&m* ; Rohini, the mother of Balar&ma, Ekananda and 
the sister of Sri Krisna, Sati Durga and many other ladies are the parts 
)f Prakriti. The village Deities are also the parts of Prakriti and all the 
female sexes, everywhere in the Universe^re all oome from the parts of 
Prakriti. So to insult any woman is to- insult the Prakriti. If one 
worships a chaste Brahmin woman, who has har husband and son living, with 
clothings, ornaments, and sandal piste, etc., one worships, as it were, 
Prakriti. If any Vipra worships a virgin girl, eight years old, with clothings. 
Drnaments and sandalpaste, know that he has worshipped the Prakriti 
Devi. The best, middling, and worst are all sprung from Prakriti. 
Those women that are sprung from Sattva (runa are all very good natured 
»nd chaste ; tho3« that are sprung from liajo China are middling and very 
much attached to worldly enjoyments and do their selfish ends and those 
that are sprung from Tamo Grunas are recognised as worst and belonging to 
the unknown families, They are very scurrilous, cheats, ruining theirfamilies, 
fond of their own free ways, quarrelsoma and no seconds are found equal 
to them. Such women become prostitutes in this world and ApsarAs in the 
Heavens. The Hermaphrodites are parts of Prakriti but they are of the 
nature of Tamo Gunas. 

141-159. Thus I have described to you the nituro of Prakriti. So in 
this Punyabhumi Bharata Varsa, to worship the Devi is by all means 
desirable. In days past by, the King Suratha worshipbed the Mula 
Prakriti Dur^a, the Destruclrix of all evils. Then again Sri Rama Chandra 
worshipped Her when ho wanted to kill Ravana. Since then Her worship 
is extant in the three worlds. She was first born as the honourable daughter 
of Daksa. She destroyed the whole hosts of Daifcyas an 1 Danavas, It 
was She who, hearing the abusive words uttered against Her husband at the 
YajSa by Daksa, H.r father, gave up Her body and took up again Her 
birth. She took Her birth in the womb of Menaka and got again 
Pas'upati as Her husband. And of the two sons, Klrtika and Ganes'a, 
.torn to Her, Kartika was the Ansa (part) of Narayana and Ganapati 
-ras Sri Krisna Himself, the Lor^d of Rfldha. O Devarsil Afte- the two 
m>9, Lakfmt Devi came out of Du*ga. Mangala Raja, the King Man 
irst worshipped Her. Since then, all in the three worlds began to 
rorship Her, whether they are Devas or men. The King As'vapati first 
'orsbipped Savitri Devij-and sinoe then the Davas, Munis, all began 
» worship Her. When the Devi Sarasvati was born, the Bhagavan 
t*hn\ tint warahippel Harj next the greatast Munis, Davas all began 

102 



M SBt MAD DEVt BHIGAVATAM. 

to worship Her. On tho full moon night- of the month of K&nik, it 
was BlngavAu &ti Kn'sai, the Highest Spirit, that worshipped, first of 
all, the Devi R&dha within the RUa Maridararo. the enclosure, within 
which the Risa-lill was performed (the circular danoe) in the region 
Goloka. Then under the command of Sri Krisna, all the Gopas (cow- 
herds), Gopis, all the boyH, girls, Surabhi, the queeu of ' Hie race of the 
cows, and the other cows worshipped Her. So sine* Her worship by the 
inhabitants of Goloka, by Brahma and the the other Devas and the Munis 
all began to worship ever Sri RJdhii with devotion aiid incense, light and 
various other offering- On eirth She wis first worshipped by Snyajfit, 
in the the sacred field it' BhAr.itvarai, undt-r tho direction of BhagavAn 
Mahiideva. .Sulis^iuently, iimlcr the command of the Bhagavan Sri Kiiana, 
the Highest Spirit, tho inhabitants of the throe worlds began to worship 
Her. The Munis with great devotion, with incense, flowers and various 
other offerings worship always the Devi Radha, 0 Child Narada! 
Besides these, all the other Devis that Inve issued from Prakriti Devi 
are all worshipped. So much so tint in the villages, the village Deitiei, in 
the forests, the forest Ddities anl in thn cities, the city Deities are worshipp- 
ed. Thus I have described to you all according to the Siitras the glorious 
lives of the Devi Prakriti end Her parts. What more do you want to hear? 

Here ends the First Chapter on the Description of Prakriti in the 
Ninth Book of the .MahapurAnam Sri Mad Devi Bhagavatam of 18,000 
yerses by Maharsi Veda Vyasa- 

CHAPTER II. 

1-4. Narada said : —0 Lord ! I have heard all that yon said in 
brief about the Prakriti Dovi. Now describe in detail. Why the Mull 
Prakriti AdyA Sakti (tho Prime Force) was created at the very beginning 
before the creation of this world of five eleumnts. How did She, being of 
the nature, of 'the three Gurus, come to be divided into five parts? I 
desirejto bear all this in detail. Now kindly describe their arcpicious 
birth*, methods of worship, their mediation, their stotras, (praises) Kavachas 
( the mystic syllables considered as a preservation like armour) glory and 
power in detail. 

5-26. Nftrayana spoke :— " 0 Devarsi ! The Mula Prakriti, of tie 
nature of M&ya of Para Brahman is at\, 8terr/al entity (Nitya padartha) jus' 
as the Atman, the celestial space (thd nabbo mandal) ; Time (Ola), the ten 
quarters, the Universe Egg, the Goloka and, lower than this, the Vaikun- 
(ha dhftma all are' eternal things. Atman ahd.f rakriti are in inseparable 
unioii with each other as Fire and its burning capacity, the Moon and her 
beauty, the lotus and its- splendour, the Sun and his rays 1 are inseparably 
tfnifotl with each other. Ai the goldsmith cannot prepare goMen «rni- 



Hook IX.] *»AP TER H. 8 ll 

nients without gold aud as the potter cannot make earthen pots without 
earth, so the Atnnn cinnotdo any work without the help of this omnU 
potent Prakriti. The letter " Sx" indie itss " Ais'yaryam" prosperity, 
the divine gpwers ; and " Kti', denotes might, strength ; and in as much 
as She -is* the .Bestower of the above two, the MulA Prakriti is 
named " Sikti". Bhaga" is indicative of knowledge, prosperity^ wealth, 
fame ; and in as much as Multl Prakriti has all these powers, She is also 
called " Bbagavati." And Atman "ii always in union with this Bhagavati 
Who is all powers, so He is called "Bhagavan." The Bhagavan is therefore 
sometimes with form ; and sometimes Ho is without form. Note : — When 
Prakriti becomes latent, God is without form ; with Prakriti manifest, God is 
with form.) The Yogis always think of the Luminous Form of the Form- 
less Bhagavan and declare Him to be all blissful Para Brahma, the God. 
Though He is invisible, the Witness of all, Omniscient, the Cause of all, 
the Giver of everything and of every form, yet the Vaisgavas 
do not say so. The Vaisnavas declare how can fire, strength and 
•energy come when there is no fiery, strong, energetic Person behind it? 
Therefore He who shines in the centre of this fiery sphere is the Para 
Brahma ; Ha is the Fiery Person ; He is Higher than the Highest. He 
is All Will ; He is All-Form, the Cause of all causes and His Form 
is Very Beautiful. He is Young ; He looks very peaceful and loved by 
all. He is the Highest ; and His Blue Body shines like new rain-clouds. 
His two eyes defy the beauty of the autumn lotuses in the mid-day; 
His exquisitely nice rows of teoth put all the series of pearls in the 
dirk back-ground. Th e peacok's feather is seen on His crown; the 
garlaud of Malati flowers is suspended from His neck; His nose is 
exceedingly beautiful; the sweet smile is always seen on His lips, There 
is no second like Him in showing favour to the Bhakias. He wears 
yellow clothings, as if tho burning fire is emanating 'all Tonnd; the 
flute is seen on both His hands, reaohing to the knees. His body is 
decoratod all over with jewels. He is the Sole Refuge of this Xfnmrse ;. 
the Lord of a'l, omnipotent and otnniprosout. No trace of deficiency 
can be seen in Him; He is Himself a Siddha (porfect) Purnsa ; 
and the foremost of all Siddha Purusas; bestows Siddbis to all. The 
Vaisnavas miditate always That Eternal &ri . Krisna, tho Deva of the 
Jevaa. He takes away "fully all- the' fearrwf birth, death, old age, and 
dl ills and sorrows. Tha age. of Bra-hrni 'U the twinkling of His 
>ye. Tint Highest Salf, tltfn Paca* Brahmi is denominated as Kri?oa. 
The word " Kris " denotes Bhakti to 3ri Krisna and the letter " na " 
signifies devotion- to His service So He is tho Bestowor of Bhabti and 
devotion ,oo His' Service. Again " Kris " denotes all; everything; and 



812 SRt MAD DEVt BHAGAVATAM. 



«ni" signifies tin rojt. Sj He Who is the Root and Creator of all, 
is in Krisna. Wlnu Hi desired, iu tha vary bs^iuniag, to create 
this Universe, there was nothing then except Sri Krisna; and at 
last, impelled by Kala, (His Own Creation) He beoame ready, in His part, 
to do the work of creation. 

' 27*61. The Lord, who is All Will, willed and divided Himself into ( 
two parts, His Left part becoming female and His Right part becoming 
raab. Then that Eternal One, Who is greatly loving, looked at the 
female, His left part, the So'e Receptacle to hold all the contents of 
love, very lovely tj the eyes, and looking like the beautiful lotus. 
The loins of this womm defy the Moon; Her thighs put the plantain 
trees quite in the background; Her breasts are mistaken for the 
beautiful Bel fruit* ; flowers are scattered as Her Hairs on the head; 
Her middle part is very slender, very beautiful to behold ! Exceedingly 
lovely; appearance very c»lm; sweet smile reigning in Her lips; side 
long glauca9 with Her; Her clothing is purified by fire; all over Her 
body decorated with gems. Her eyes, also, like the Chakora bird (Greek 
partridge) began to drink incessantly with joy the moon beams from 
the face of $ri Krisna, defying, as it were, the ten mill ions of moons. 
On Her forehead there was the dot of vermilion (red-lead); over that 
the dot of white sandal paste and over that was placed the, musk 
The fillets or braide of hair on Her head are slightly curved; this wa 
decorated with Malati garlands ; on Her neck was • suspended th 
necklace of gems and jewels and She is always very amorous toward. 
Her husband. On looking at Her face, it seems that ten million! 
of moons have arisen at Once; when She -walks, her gait puts (humiliates 
those of ganders and elephants in shade.. 0 Muni! Sri Kris na, the Lor 
of the Rlsa Dance, and the Person of Taste in thja Rasa Sport, looke 
askance at -Her fjr a while and then catching hold of Her by He 
hand went to the IUsamandLalairt and began to play the lUsa spoil 
(the amorous pastime). It seemed then the Lord of amorous pastime 
had become incarnate t iere and had been enjoying the various pleasure 
of amorous passions and desires. So much, that Brahma's one da 
passed away in that sport. The Fatbor of the Universe, then becomin 
tired, impregnated in an auspicious moment in Her womb who wi 
born of His left portion. The Prakriti Devi was also tired of tl 
unbrace* of S'ri Krisna; so after'the intercourse, she began to perspu 
and breathe frequently. Her perspiration turned into water and delugi 
the whole universe, with water ; and Her breath turned into air and becan 
the life of all the bamgs. The femalo that sprung from the left »i<* e 
VAyu became bis wife and out of their ooutaot orgjnatod PrAna, Ap* B 



Book IX.] CHAPTER II. 8l3 

Samana, Udftna and Vyaua, the five sons. These are the five vital Vayus 
of all the beiuga. Besidos these from the womb of the VAyu's w if e came out 
Naga and the other four lower Vayus. The water that came out from per*, 
piratbu, Vararu Deva became the presiding Deity of tint-; and the female, 
sprung out of the left side of Varuna Deva, became the wife of Varuna'. 
called VaninAni. Ou the other hand, the S'akti, of the nature of knowledge 
of S'ri Krisna, remained pregnant for one hundred manvantaras. Her body 
beearoe effulgeut with Brahma-teja (tic fire of Urahraa). Krisna was 
her life and She again was dearer to Krisn v than bis life even. She 
remained always with S'ri Krisna ; so much so that She constantly rested 
on His breast. When one hundred Manvantaras passed away, that 
Beautiful One gave birth to a (i olden Egg, That egg was the repository of 
the whole universe. The Beloved of Krisna became very sorry to see the 
egg and out of anger, threw that within the water collected in the centre 
the Universe. Seeing this, Sri Krisna raised a great cry and immediately 
cursed Her duly and said:— "0 Angry One! 0 Cruel One 1 When 
you have forsaken oat of anger this son just born of you, 1 say then 
that you become from' to- Jay bereft of any issue. Besides, let all those 
godly women that will spring out of jour parts, they also bo deptived 
of having any issue or sons and they will remain ever constant in their 
youth. O Muni 1 Whilu S'ri Krisna was thus cursing, suddenly came 
out Iroin the .tongue ot the beloved of Krisna, a beautiful daughter, of 
a white colour. Her clothings i\ere all white, in her hands there were 
lute and book and all Her. body was dec H'aled with ornaments made of 
gems and jewels. She was the presiding Deity of all the S'astras . Some 
time later the Mula L'rakriti, the lleloved of Kiisna divided into two 
parts. Out of Her lett portion came Kamala and out id' her right portion 
came Radhika. In the meantime S'ri Krisna divided himself into two 
parts. From his- right side appealed a form two-handed ; and from left 
side appealed a form four-handed. The S'ri Kritjii i addressed tho Goddess 
Speech, holding (kite in her hand, " O Devi ! You follow this four-handed 
Person as his wife" and then -spoke to RAJhii: -"O Rldhel You are a 
sensitive, proud lady ; lot you be My wife ; so it will do y ougood . 
S'ri Krisna also told Ijaksmi gladly to bacomc tho wife of the foiu'- 
handed Narayana. Then Narayana, the Lord of the , world, took both 
Laksmi a „d Sarasvati to the abode 'Vaikuntha. 0 Muni ! lioth Lakswi 
and Saravati became issueless, being.'.born of Radb.4. From the body of 
Nar,\yana arose his'atteudant.s,, all {ojir-handed. They were all equal to 
in appearance, in qualifications:: in spirit and in age. On the 
•«>« hand, from the body of Kamala arose milfions and million- o 
f e«ia!c attandants all equal to Her in form and qualificafmns. U.e 



814 



SrI mad dev! bhAgavatam, 



arose innumerable Gopas (cow-herds) from the pores of S'ri Krisna. 
They were all equal to the Lord of Gobka in form, Gunas, power an<l 
age ; they were all dear to Him as if they were His life. 

62-88. "From the pores of Radhika came out the Gopa Kaoyas 
(cow-herdesses). They were all equal to Radha and all were Her atten- 
dants and were sweet-speaking. Their bodies were all decorated with 
ornaments of jewels, and their youth was constant, they were all issueless 
as S'ri Krisna cursed them thus. O Best of Brahmanas ! On the other 
hand, suddenly aroso Durga, the Maya of Visnu (The Highest Self) eternal 
and whose Deity was Krisna. 

{N. B.) Durga-was the Avatara of Mula Prakriti not the Avatara of 
Radha as Laksini and Sarasvati were.) She is Narayani ; She is Is'ani ; 
She is the Sakti of all and She is the Presiding Deity of the intelligence 
of S ri Krisna. From Her have come out many othor Devis; She is 
Mula Prakriti and she is fs'vari ; no failings or insufficiencies are seen 
in Her. She is the Tejas (of the naturo of Fire) and Sh» is of the nature 
of the three Gunas. Hjr colour is bright liko the molten gold . Hcr 
lustre looks as if ten millions of Suns have sinru lt»nco«sly arisen, She 
looks gracious always with swoct smile on Her line, [for hands are ono 
thousand in number. Various w.'.quus are in all If,,,, hands. The 
clothings of the threc-oyed one are bright an I purified by Fjre.She is decorated 
with ornaments all of jewels. All the women who aifi the jewels a ro 
sprung from Her parts and parts of parts and by tho power of Her Maya, all 
the people of the world are enchanted. She bis to ws all the wealth that 
a householder wants; She bostnws on Knsna's devotees, 'the devotion 
towards Krisna ; nay, .She is the Vaisuavi Sakti of tho Vaisnavas. She 
gives filial liberation to those that want such and givos happinoss 
to those that want happiness. Shu is tho fjaksmi of tho lloivens ; as woll 
She is the Liksmi of every household. She is tho Tapasafthe ascetics, 
tho boauty of tho kingdoms of ihe kings, the burning power of fire, the 
brilliancy of tho Sun, tho tender beauty of "the Mojn, the lovely 
beauty of the lotus and the S'akti of S'ri Krisna the Highest Self. 
The Self, the world all are poworful by Her S»kti; without Her 
everything would bo a dreary dead mass. 0 Ndrada! She is the seed 
of this Tree of World; She is eternal ; S"he is the Stay, She is Intelligence 
fruits, hunger, thirst, mercy, sleep, drowsiness, forgiveness, fortitude, 
peace, bashfulness, nourishment, contentment and lustre. The Mula 
Prakriti praising Sri Krisna stood before Him. The Lord of Radhika 
then gave Her a throne to sit. 0 Great Muni ! At this moment sprang 
from the navel lotus the four— faced Brahma, with his wife S&vitri, 
an exceedingly beautiful woman. No sooner the fourfaoed Brahma, 



Book IX.] 



CHAPTER III. 



815 



the foremost of the Jfianins, fond of asceticism and holding 1 Kamandalu 
in His hand came into being than He began to praise Sri Krisna 
by His four mouths. On the othor hand the Devi Sftvitri, with a beauty 
of one hundred moons, born with great ease, wearing apparel purified 
by fire and decorated with various ornaments praised Krisna, the One 
anl Only C»-ne of the Universe and then took Her seat gladly with Her 
husband in the throne made of jewels. At that time Krisna divided 
Himself into two parts ; His left side turned into the form of Mahadeva; 
aud his right side turned into the Lord of Gopikas (cow-herd esses). 
The colour and splendour of the body of Mahadeva is pure white lika 
white crystal ; ts if one hundred suns have arisen simultaneously. In 
His hands there are the trident-CTris'iil) and sharp-edged sps.ir (Pattisa); 
His wearing is ,i tiger skin ; on Tlis heads matted hair (Jat/l) of a 
tawny huo like molten gold; His hody was besmeared all over with 
ashes, smilo reigning in His fane and on His forehead, the semi-moon 
lie has no wearing on his loins ; so He is called Digambara (the quarters 
of the Sky being His clothing 1 ); His neck is of a blue colour; the serpent 
boing tho ornaments on His body and on His right hand the nice 
baad of jewels well purifed. Who is always repeating with His five 
faces the Eternal Light, of Brahma, and Who has conquerred Death by 
praising fSri Krisna, Who is of tho nature of Truth, the Highest Self, 
tho God Incarnate, the material ea;i>;,i of a'l things and the All auspicious 
of all that is good and favourable, and the Destroyer of the feir of 
birth, death, old age nnd disease »nd Who has been name! Mrityunjaya 
(the conqueror of Death). This Mihdleva took His seat on a throne 
made of jewels (diamonds, emeralds, etc.) 

Here ends the Second chaptor of the Ninth Book on the origin of 
Pnkriti and Purusa in tho Mahapuranam Sri Mad Devi Bbagavatam 
of 18,000 verses by Maharsi Veda Vyftsa, 



CHAPTER III. 
1-34. Nftrftyapa said :-- " 0 Devaisi ! The egg (born of Mula Prakriti) 
that was floating in the waters for a period equal to the life period of 
Brahma, now id the fulness of time, separated into two parts. Within 
that egg there was a powerful Child, lustrous like one thousand 
millions of suns. This child could not suck mother's milk, as it was 
forsaken by Her. So bsing tired of hunger, the child for a moment 
cried repeatedly. The ohild that will become the Lord of countless 
Brahm&ndas (universes), now an orphan having no father nor mother 
began to look upwards from the waters. This boy came to be denominated 
afterwards by the name of Miba Vir.1t, when he became gross and 



81(5 SRVMAB DEVt BllAuAVATAM. 

grosser. As tbore is nothing finer than radium so there is nothing 
grosser than Mah& Virat. The power of this Maha Virat one-sixteenth 
of that of S'ri Krisna, tho flighost Self. But this boj , (bom of the 
Prakriti ftadha) id the Sole Stay of all this Universe and he is denominated 
by the name " Maha-Vijnu ' . In his every pore countless universes are 
existing. So much so that even &ri Kris.ua could not count thera. If 
it were possiblo to omit the number of the Just particles, it is impossible 
to count the number ot tie Universe. So there are endless Brahmas, 
Visnu«, and Mahes'varas. In every Brahmaiida, ( Ii ;ra is Biahm\ Visou, and 
Mahesa. Jiich Brahmaiida extent's from Pat M i to the Brahmaloka. The 
abodo of Vaikuntha is higher than that {i. e. it is situated outside of 
Brahmaiida,, ngiiu the abode uf Goloka is fifty koti yoy.uns (50 x 
iO X 1x2 million miles) higher than Vaikuntha. This Goloka Dhama is 
eternal and real as Sri Krisni i* eternal and real. This world composed 
of the seven islands U surrounded by the seven oceans. Foity-nine Upa 
Dvipis (smaller is! m Is adjacent to t!n n) are c^'ntiiit here. Howie* 
there arc countless mountains, and forests. Higher than this earth is the 
Brahmaloka with sjvau heavens and bslow this a.'e the seven Patalas. 
This is the bounding limit of Brahmaiida. Just above this earth theie 
is the Bhurloka; above is Bhuvarloka ; then Svarloka, then Janarloka, 
then Taparloka, then Satyaloki, and above that is Brahmaloka, The 
splendour of Brahmaloka is like that of molten gold. But all 
the substances whether outsid) or inside this Brahmaloka, are 
transient. When this Brahmanda (cosmos) dissolves, everything dissolves 
and is destroyed. All are temporary like bubbles of water. Onlv 
Goloka and Vaikuntha are eternal. In every pore* of this Maha 
Virat is existing ono Brahamanda (eosmos). What to speik of others 
even Krisna caunob count the number of these Brahmandas. In every 
Brahmanda thero is Brahma, Visnu and Mahes a. 0 Child Narada ! In 
every Brahma rid a, the number of the gods is three kotis or .'SO millions. 
Some of them ire tiie Dikp itis (the ltegents of the quarters) ; some are 
the Dikpalas (the ltulors of the Quarters), >orao are asterisms, and some 
planets. In the Bhurloka, there are (our Varnas (Brahmins, et?.,) and 
in the .PAtalis there are Nfigas. Thus the Universe exists composed 
of moveable and non-moveable things (this is Brahmanda Vivriti). 0 
Narada 1 Ndw the Virat Purusa began to look up to the skies again and 
again but He could not see anything within that egg except the void. Thon 
distressed with hunger he cried out repeatedly and became merged in 
anxiety. Next moment getting back his consciousness, he began to 
think cf Krisna, the Highest Person and saw there at once the eternal light 
of Brahma, He saw there His form as deep blue like nejv rain-oloud ; 



Book IX.] CHAPTER Hi. 



817 



with two bands, garment of a yellow colour, sweet smile on His face, fluto 
in His hand and He seemed to be very anxious to show His Grace to 
Devotees. Looking at the Lotd, His Father, the boy becime glad 
and smiled. The Lord, the Bostowerof boon granted him boons appropriate 
for that moment "() Child ! Let you possess knowledge like Me ; let your 
hunger and thirst vanish ; let you- be the holder of innumerable Brahman, 
das till the time of Pralaya (the universal dissolution). Be without any 
selfishness, b« fearless and the bestower of boons to all. L-t not old age, 
death, diseace, sotow nor any other ai lings afflict thee. Thus saying 
He repeated thrice on his ear the six-lettered great Mantra " Om 
Krisnaya SvuhA " worshipped by the Vedus with their Amgas, the Giver 
ot desires and the destroyer of all troubles and calamities. O Brahma's 
Son 1 Thus giving the mantra, Sri Krisna arranged for his foodiug thus : — 
In every universe, whatever offerings will be given to S'ii Krisna, one 
sixteenth of that will go to Narilyana, the Lord of Vaikuiitha and fifteen- 
sixteenth is to go to this boy, the Virftt. S'ri Krisna did not allot 
any share for Himself. Himself transcending all tho Gunas, and Full, lie 
is always satisfied with Himself. What necessity is there for any 
further offerings ? Whatever the people offer with devotion, the Lord 
of I.aksmi, the Virat eats all these. Bhagavan S'ri Krisna giving thus 
to the Virat the boon and the Mantra said :— " O Child ! Say what more 
you desire; I will give you that instantly. The Virat boy, hearing thus 
tho words of Sri Krisna, spoke:— "0 Thou Omnipresent! I have got 
no desires whatsoever, save this that as long as I live, wliether for a short 
tune or for a long time, let me have pure Bhakti towards Thy lotus feet 

: 55-U. In this world he is .fivanmukta (liberated whilst living) who 
is your Bhaktajanl that bewildered fool is dead while living who is 
devoid of any Bhakti to Thee. Wh it needs he do perform .lapam, asceticism, 
saenfijR, worship, holding fasts and observances, going to sacred places pf 
pilgrimages and other viituous acts if he be without any bhakti to 
• s ri Krisna ? Vain is h ; ' life who i9 devoid of any devotion to S'ri Krisna, 
under Whose Grace he has obtained his life and Whom he does not now 
Pay homage and worship. He is endowed with S'akti as long as AtmA 
(Self) resides in his body ; no sooner tho Atma departs from his bjdy all the 
^'aktis accompany him. O Great One I And thou art the Universal ttman 
(soul) who transcends P.akriti, Who is All will, the Primeval Person and 
01 lhe na tare of tho. Highest Light. 0 Child ! Thus saying, the Virat 
boy remained silent. Sri Krisna then, spoke in sweet words .— " O Child ! 
Let you remain as fresh as ever like Me. You will not have any fall even 
" mnurrerable Brahmfts pass away. 

4>2-67.'- Let you divide yourself in parts and turn into smaller Virata 
in every universe. Brahma will spring from your navel and will oreate 

103 



818 



&Rt MAD DEVl BHAaAVATAM. 



the cosmos. From the forehead of that BrahraS will spring eleven Rudras 
for the destruction of the creation. But they will all be parts of S'iva. 
The Rudra named KaJ&gni, of these eleven Rudras, will be the destroyer 
of all this Yis'vas (cosmos). Bolides, from ouch of your sub-divisions, the 
Visnu will orignate and that BhagavAn Visnu will be the Preserver of 
this Vis'vu world. I say that under my favoui you will always be full ot 
Bhffkti towards Me and no sooner you meditate on Mo, you will be able 
to see My lovely form. There is no doubt in this ; and your Mother, Who 
resides in My breast, will not be difficult for you to see. Let you remain 
here in ease and comfort. I now go to Goloka. Saying thus S'ri Krisna, the 
Lord of world disappeared. Going to His o.vn ahoth lie spoke instantly 
to Brahma and S'ankara, skilled in the works of oreation arid destruction:— 
"O Child Brabra:!! Go quickly and bs bjru in pirts from the navels of 
each of tin smaller ViriUs tint will arise from the pores ot tho Great 
Virat. 0 Child Mahadeva I Go and be born in parts from the forehead 
of each Brahma in every universo fur the destruction of the croation ; 
(but bo careful that you not forget) and perform austerities for a long, long 
time. O Son of the Creator Brahmfl! Thus siying, the Lard of the Universe 
remained silent. Brahmil and 5iva^ the auspicious, bowing to the Lord, 
went to their own duties On tho other hanl, the Great Virat that 
lay floating in tho waters of the Brahm'inda sphere, created from his 
every pore each smaller Virat. That yout'i Janardan of the form of the 
(»reat Cosmos, w.carinr yellow garment of the bluish-green colour 
of the Durba grass, lay sleeping pervading everywhere. Brahuil took his 
birth in His navel. He, then, alter his birth, bigan to travel in that 
navel-lotus and in tho stem of the lotus for one lakh yugas. Hut ho 
could not lind out the placi whence the lotus or it-i stem had sprung 
up. 0 N&rada ! Thon your father bee ime vory anxious and came back 
to his former placo and began to meditate tho lotui feet of f§ri Krifria. 
Then, in meditation, with his intro pectivo eye, he first sa.v the small 
Virat, then the endless great Virat lying on tha watery bod, in whose 
pores the universes ate existing and then he saw the Gjd S'rt Krisna 
in Goloka with Gopas and Gopis. He thon b;gan to praise the Lord 
of Goloka when He grantod boons to your father, and he bogao to do 
the work of creation. 

53-62. Prom the mind of your father, wera born first Sanaka and 
other brothers and then from hit forehoad eleven Rudras sprang. Then 
from tho left side of that small Virat lying on tho bod of waters, 
the four-handed Vi?nu Bhagavan, the Preserver of the Universe, oume, 
He went to Svetadvipa, where ho remained. Thon your father became 
engaged in creating this Universa, moveable and non-moveable, oom posed 



Book 1X.J CHAPTER IV. 

- of three worlds, heaven, earth and Patala, in the navel of fK„f i. 
VirAt Purusa. O NAradal Thus from the' pores of that Lit Zt 
each universe has sprung and i„ every universe there h one stna li 
W one BrahmS, one Visnu and one S'iva and S'anaka and others. 
O Best of tw.ce born ! Thus I have described the glories of Kri B u a that 
give exceeding pleasure and Moksa. Now say what more you want 
to hear ? 

Here ends the Third Chapter of the Ninth Book on the Origin of 
Brahma, V.snu and Mahes'a and others in the Maha Putnam S r? Mad 
Devi Bhftgavatam of 18,000 verses by Maharsi Veda Vya' sa . 

CHAPTER IV. 

i-S. Nagasaki:- By your Grace I have heard everything very 
sweet l.ke nectar, of the origin of things. Now may I ask you which 
Devi of these five Prakritis has been worshipped by what Mantra? and 
by whom ? How has each of them been praised ? and by whom ? How has 
the worship of their Murtis (form) become prevalent in this world ? What 
are the Stotram (hymn 0 f praise), the Dh y a n (meditation) glory and 
hfe of these? Also what sort of boon do each of the Devis grant? and to 
whom ? Kindly describe all these in detail. 

4-12. NftrAyana said:- «0 Child! DurgA, the mother of Gaues'a 
Radha, Laksmi, Sarsavati and SAvitri, these are the five Prakriti' 
sprung directly from Mula Prakriti. The methods of their worship 
wonderful glorious acts, excellent stotr.uns, and their lives, inculcating 
good to all, and sweet like nectar are all widely written in the Vcdas* 
PurAnas, Tantras and other SAstras. So there is no need to describe them 
hero again. Now I am describring in detail the auspicious characters 
of these that are sprung from tho parts acd Kalis of the Prakriti Hear 
attentively. Kali, VasundharA, Gang*, Sa? thi, Mangal Chandika, Tulasi 
ManasA, Nidrfl, SvadhA, SvAha, and DaksiuA, these are 'the parts of 
Irakriti. By and by I will describe, briefly, the merit-giving characters 
and pleasant to hear. Along with these I will describe tho Karma, of 
he Jivas, and the great exalted lives of Dargft and RAdliA. I am now 
uescnbmg Sarasvati's character. Hoar, 0 Muni I S'ri Krisna introduce** 
"rst m th.s BhArata, the worship of the Dovi Sarasvati, the holder of Vina 
» "er hands, under whose influence, the hearts of illiterate stupid persons 
become .llumined with knowledge. The amorous Devi Sarasvati sprang 
om the end of the lips of RAJha and so she desired to marry Krisna 
o J» of amorous feelings. S'ri Krisna, the controller of the hearts of 

wo'rdsnT" ^ a,dr0j33tl thB Mother of th8 P e °P ,e ^true 

four a w b9n9fici,kl t0 Her in the end. O Chaste One 1 The 

-armed Ndrayana is born from My parts ; He is young, of good 



520 



M MAD DEvt BlikGkVATAlt, 



features and endowed with all qualifications ; so much so, he is like Me. 
He is a Knower . of amorous sentiments of women and He fulfils those 
<iesires;whafc to speak x>( His beauty, ten millions of the. God of love are 
playiug in 'His body. O Beloved ! And if you desire to m arry and; remain 
with* Me, that will not bs of any good to you. For BSdha is near to 
Me ; She is more powerful than you. tf a man Le stronger than another, 
^e can rescue one who takes his shelter ; but if he Lo weaker, how 
can he then, himself .weak, protect his dependant from others. Though 
I am the Lord of all, and rule all, yet I cannot control Radh*. For 
She ia equal to me in power, iu beauty, in qualifications, equal to Me 
in every respect. Again it is impossible for Me to quit R&dha for She 
is the presiding Deity of My life. Who oan relinquish life ? Though a son 
is very dear to his father, still it may be questioned, U tie dearer than 
his father's life? So, O Auspicious One! Go to the abode Vaikuntha ; 
you will get your desires fulfilled there. Yon will get for your husband 
the Lord "of Vaikuntha and you will live ever in peace and enjoy happiness 
Though Laksmi is residing there yet like you she is not under the 
control of lust, anger, greed, delusion and vanity. She is also equal to 
vou in beauty, qualities, and power. So you will live with her m gre at 
delight and Hari, the Lord ol Vaikuntha, will treat both of yo u equally. 
Moreover, I say this in particular that in every universe, on the fifth day ol 
the bright fortnight of the month of Magha. every year, the day when the 
learning is commenced, a great festival wiil be held and men, Manns. 
Uevas and the Munis desirous of liberation, Vasus, Yogis, Xagas, S.ddhas, 
Oandarbhas, Raksasas, all will perform your worship with devotion .„ 
every Kalpa till the time of Mihl Pralaya come,. All are required to be 
Jitemlriva (h^ing their sen.es under control) and Samyami (ooncentr.-t.ng 
hi8 mind, and with a religions vow) and they will invoke Thee 
; ar or on books anl then meditate according to what is stated ... . .he 
Kanva Sakha of Yay.rdeva and then worship and sing hymns to inee. 
Thi Kavacha (an armour ; a mystical syllable U considered as a preserva- 
tive Uke armour) is written on ih, b.rk of the Bhurja tree and 
ri «h ei-ht kinds of scents mingled with it is placed withui a goldu 
nut or ring named Miduli) and then held on the neck or on the right ar ■ 
The learned should recite Thy Stotras during worship. Thus saying, w> 
Furfl n Brahma B'rt Kriffn. Himself worshipped the Devi 8kmt^ 
Siuce then, Brabma, Visnu, Mihcs'a, Ananta Dew. Dharma, b nak 
.thefMuulndraa, all the Devas, Munis, all the kings and all the hum 
Wags L shipping the Devi Sarasvati. O Narada ! Thus the worsh.p - 
th e Eternal Devi is made extant in the three worlds. , 

30 31, Narada said:- "0 Chief of the Knower* of the \e» 
Vtn describe to me tha>tkod. of worship, Dbyftn, Kavaoham, bynins, 



Book 1X.J CHAPTER IV. .; m 

■ appropriate offerings of the Puja flowers, saadalpasto and other good 
things necessary .11 these worships and which aro so sweet (6 hear. I am 
ever very eager and anxious to hear these. 

32-59. Nar&yana said: — "O Narada ! I am now' stating the method 
of worship of the Devi Sarasvati, the Mother of the Worlds, according to 
Kanva S'akha of the Yajurveda. Hear. On the day previous to the 
fifth day of the bright fortnight of the month of Magh or the day of com- 
mencement of education, the devotee should control his senses, concentrate 
his mind and take his bath. Thou he is to perform his daily duties 
and iustal the jar (Ohata) with devotion and according to the Mantras 
of the Kanva Sakha or the Tantra, as the case may be. He is to worship 
first on that Ghata (jar) Ganapati (Ganes'a), then meditate the Dovi 
Sarasvati as described below, invoke Her and again read the Dhyan and 
(hen worship with So<ks'opach&rn (sixteen good articles offered in the 
worship). O Good One ! Now I am speaking, according to my knowledge, 
about the offerings as ordained in the Vedas or Tantras. Hear. Fresh 
butter, curd, thickened milk, rice freed from the husk by frying, sweetmeats 
(Til Laddu) prepared of Til, sugar cane, sugarcane juice, nice Gud (molasses), 
honey, svastik, sugar, rico (not broken) out of white Dhan, chipitak of 
tible rice (Alo clril), white Modak, Harbisyanna prepared of boiled rice 
with clarified butter and salt, Pistaka of jaoa # or wheaten flour, Paramanna 
with ghee, nectar like sweetmeats, oocoanut, oocoanut water, Svastik 
Pistaka, Svastik and ripe plantain Pistaka, Kasoru (root), Mula, ginger, 
ripe- plant tins, excellent Uel fruit, the jujube fruit, and other appropriate 
white purified fruits of the season and peculiar to the place are to be 
offered in the Pooja. O Narada! White flowers of good sceut, white 
sandalpaste of good scent, new white clothes, nics conchshell, nice 
garlands of white flowers, nice white uecklaces, and beautiful ornaments 
are to be given to the Devi. I say now the Dhyanam sweet to hear, of the 
Devi Sarasvati according to the Vedas, capable to remove errors ! Hear. 
1 hereby bow down 'o the Devi Sarasvati, of a white colour, of a 
smiling conntenencc and exceedingly beautiful, the lustre of whose body 
overpowers that of the ton millions of Moons, whoso garment is purified by 
fire, in whoso hauds there are Vina "and books, who is decorated with 
new excellent ornaments of jewels and pearls and whom Brahma, Visnu, 
Mahes'vara andthe other Devas Munis, Minus and men constantly worship.- 
Thus meditating the Devi, the intelligent persons should offer all articles, 
after pronouncing the root Mantra. Then he is to hymn and hold Eavacha 
and make Sfijtanga pranams before the Devi. O Muni! Those whose Devi 
Sarasvati is the presiding Deity, are not to be spoken of at all (i. e. they 



822 



SrI mad devI bhAgavatam. 



will niturally do all these things and with a greater fervour). Besides 
all should worship the Dovi Sarasvati ou the day of commencement 
of education and every year on the f§ukla Panchaml day of the month 
of Magb. The eight-lettered Mantra, as mentioned in the Vedas is the 
root Mantra of Sarasvati. (Aim KHm Sarasvatyai namah). Or the 
Mantra to which each Worshipper is initiated is his Mulmautra (nob 
Mantra). Or uttering the Mantra " Srira Hrim Sarasvatyai Svaba." 
one is to offer everything to the Djvi Sarasvati. Tnis Mantra is 
the Kalpa Vrikija (i. e , the tree which yields all desires). NarSyana, the 
ocean of mercy, gave in ancient times, this very Mantra to Valmiki in the 
holy land Bharata' Varsa on the banks of the Gauges ; next Bhrtgu 
gave this Mantra on the occasion of solar eclipse to Maharai Sukra- 
charya on the I'uskara Tirtha ; Maricha gave to Brihaspati on a lunar 
eolipse ; Brahma, gave to Bhrigu in the Vadarika As'rama; Jaratkaru 
gave to Astika on the shore of the Ksiroda ocean; Ribbandaka gave 
this to the intelligent Ri?yasringa on the Sumeru mountain, Siva 
gave this to Kan&da and Gotama, Suiya gave to Yajnavalkya and 
K&tyayana, Ananta Dava gave to Puniui, to the intelligent Bbandvaja 
and to tayana in Bali's assembly in th? Patala. If this Mantra 
be repeated four lakhs of times, all men attain success. And when 
they become Siddhas with this Mantra, they become powerful like 
Brihaspati. In past times, the Creator Brahma gave a Kavacha named 
Vis'vajaya to Bhrigu on the Gandhamadnna Mountain. I now speak 
of that. Hear. 

fiO-til. Once on a time Bhrigu asked Brahtmi the Lord of all, and 
adore J by all, thus:— "O Brahman ! Thou art the foremjjt of those 
that know the Ve las; thore is none equal to thee in matters regarding 
the knowledge of the Vedas ; (so much so tint there is nothing 
that is not known to thee ; for all these have sprung from thee). 
Now say about the Vis'vajaya Kavacha of the Devi Sarasvati, that 
is excellent, without any faults and embodying in it all the properties 
of all the Mantras. 

62-91. Brahma said:—" 0 Child ! What you have asked about the 
Kavacha of Sarasvati that is sweet to hear, ordained and worshipped 
by the Vedas, and the giver of all desired fruits, now hear of that. 
In the very beginning, the all-pervading Sri Krijna, the Lord of the 
Rasa circle, mentioned this Kavaoha to me in the holy Brindavana forest 
in the abode Goloka at the time of Rasa in Rasa Mandala. This is 
very secret ; it is full of holy unheard, wonderlul Mantra*. Reading thi« 
Kavacha and holding it (ou oue's arm) Brihaspati has become foremost 
in matters of intelligence; by the force of this Kavacha Sukraoharya 



Book IX.) CHAPTER IV. 

82v> 

has' got his ascendancy over the Daityas; the foremost Muni" 
VAlmiki bis become eloquent aud skilled in language and has become 
Kavindraand S^yambhuva Manu; holding this Kavacha he has become 
honoured everywhere. Kanftda, Gotaraa, Kanva, Panini, gakatayana, 
Dakfa, and Klty&yana all have become great authors by virtue of 
this Kavacha ; Krisna Dvaiplyana Veda VySea made the classification 
of the Veda* and composed the eighteen Piiranas. Satatapa, Samvarta, 
Vas'istha, Parisara and Yajnavalkya had become authors by holdiiv' 
and reading this Sarasvati Kavacha. Risyas'ringa, Bharadvaja, Astika, 
Devala, Jaigisavya, and Yayati all were honoured everywhere by virtue 
of this Kavacha. O Dvija! The Prajapati Himself is the Risi of this 
Kavacha; Brihati is its Chhanda; and f§3rada Ambika is its presiding 
Deity, its application (Viniyoga) is in the acquisition of spiritual 
knowlege, in the fruition of any desires or necessities, in composing 
poems or anywhere wheresoever success is required. May !§rim Hrim 
Sarasvatyai Svftha protect fully my head; 3rim Vagdevatayni 
Svaha, my forahea 1 ; O n Hrim Sarasvatyai Svlhl, my ears always 
O.ii 5rim Hrim Bhagibatyai Sarasvatyai Sv.lh.1 always my eyes ; Aim 
Hrim Vftgvadinyai Svaha, always ray nw« ; Om Hrim Vidyililhisth*itrT 
Pevyai Svah.1, my lips always: Om firim Hrim Rtahmyai S vAliA. my 
rows of teeth : Aim, this singlo letter protect my neck ; Om S'rim Hrim 
my throat ; S'rim, my shoulder*, Om Hrim Vid\&dhisth&tri Pevyai 
Svaha, alwsys my chest ; Om Hrim Vidyadhi s\arupayai Svaha my navel ; 
Om Hrim Klim Vflnyai SvAhfl, my h&nds ; Om Svarva varnattni K&yai 
Svaha my feet ; and let Oin Vagadhisthitridevyai Sv3h4 protect all 
my body. Let " Om Sarvakauthavasinyai Svaha protect my east ; Let 
Om Svarvajihbagra v:\sinyai Svaha, the Sonth-ea-it ; Om Aim Hrim S'rim 
Klim Sarasvatyai budhajananyai Sv&hA, my South ; Aim Hrim S'rim, this 
tli red-lettered Mtntn my South-west ; O n Aim Jhibbagravasinyai 
SvAha, my West; Om Svarvam bikayai Svaha, my North west ; Om 
Aim S'ri n Klim G tdyavasiuyai Svaha my North ; Aim Sarvas'astra 
visinyai Svah-1, my North-ea-t ; Om Hrim Sarvapfijitayai Svaha, my 
top ; Hrim Pustakavasinyai Svlha my below and let " Om Oraulha 
vijasvarupiyai Svftha pntec'; all my sides. O Nlrada ! This Vis'vajaya 
Kavacha of the nature of Brahma and its embodied Mantra I iiave now 
•pokento you. I heard this before from the mouth of Dharroa Peva 
in the Gandhamadana mountain. Now I speak this to you out of my great 
affection for you. But never divulgo this to anybody. One is to 
worship one's spiritual Teacher (Guru Deva) according to due rites and 
ceremonies with clothings, ornaments, and sandalpaste and then fall 
•Iowa prostrate to him and* then hold this Kavacha. Repeating this 



824 SRt MAD DEVt BHAGAVATAM. 

five lakhs of times, one gets success and becomes a Siddha. The holder 
of this Kavacha becomes intelligent like Brihaspiti, eloquent, Kaviudras, 
and the oonqueror of the three world?, no sooner one becomes a Siddha 
in this. In fact, he oan conquer everything by virtue of this Kavacha. 
O Muni ! Thus I have described to you this Kavacha according to 
Kanva Sakha. Now I am speaking about the method of worship, 
Dhyana and the praise of this Kavacha. Hear. 

Here ends the Fourth Chapter of the Ninth Book on the hymn, 
worship and Kavacha of Sarasvati Devi in Sri Mad Devi Bhlgavatam of 
18,000 verses by Maharsi Veda Vyasa. 



CHAPTER V. 

1-5 Narayan;i said : — " 0 Narada ! I now describe the Stotra (hymn) 
of Sarasvati Devi, yielding all desires that Yajnavalkya, the beat of 
the Risis recited in d*ys of yore to Her. The Muni Yajnavalkya 
forgot all the Veda? out of the curse of Guru and with a very sal 
heart went to the Suu, the great merit-giving place. There ho 
practised austerities for a time when the Lolakhya Sun became visible 
to him, when, being ovorpowered by great sorrow, he began to cry 
repeatedly ; and then ho sang hymns to him. Then Hhagavan Surya Deva 
became pleased and taught him all the Vedas with their Amgas 
(limbs) and said:—" 0 Childl Now sing hymns to Sarasvati Devi that 
you get back your memory." Thus saying, the Sun disappeared. The 
Muni Yajnavalkya finished his bath and with his heart full of devotion 
began to sing hymns to the VAg Devi, the Godless of Speech. 

0-32.* Yajnavalkya said:— " Mother ! Have mercy on me. By Guiv's 
curse, my memory is lost ; I am now void of learning and have 
become powerless ; my.sorww knows no bound?. Give ma knowlege, 
learning, memory, power to impart knowlege to disciples, power to 
compose books, and also good disciples endowed with geo.us and 
Pratibhu (ready wit). So that in the council of good and learned men 
my intelligence and power of argument and judgment be fully known. 
Whatever I lost by my bad luck, let all that come back to my heart 
and bo renewed as if the sprouts come again out of the heaps of 
ashes. 0 Mother ! Thou art of the nature of Brahma, superior to all i 
Thou art of the nature of Light, Eternal ; Thou art the presiding Deity 
of all the- branches of learning. So I bow down again and again to 
Thee. O Mother! The letters Anusvara, Visarga : and Ohandravindu that 
are affixed, Thou art those letters. So obeisance to Theel O Mother I 
Thou art the exposition (Vyakbya) of the .Sutras j Thou art the 



Book IX.] CHAPTER V. g25 

presiding Deity of all the expositions and annotations. Without Thee 
no m»th3matieian can count anything. So Thou art the numbers to 
count time ; Thou art the Sakti by which Siddhantas (definite conclusions) 
are arrived at ; Thus Thou dost remove the eirors of men. So again and 
again obeisance to Thee. 0 Mother ! Thou art the Sakti, memory, know- 
ledge, intelligence, Pratibhi, and imagination ^Kalpana). So I bow down 
again and again to Thee. Sanatkumara fell into error and ask!! 
Brahma for solution. He became unable to solvo the difficulties and 
remained speechless like a dumb person. Then Sri Krisna, the Highest 
Self arriving there, said :-«0 Prajapati ! Better praise and sing hymns 
to the Goddess of speech ; then your desires will be fulfilled. Then 
the four-facod Brahma advised by the Lord, praised the Devi Sarasvati ; 
and, by Her grace, arrived at a very nice SiddhSnta (conclusion)! 
One day the goddess Earth questioned ouo doubt of Her to Ananta 
Deva, when He being unable to answer, remained silent like a dumb 
person. At last He became afraid ; and advised by Kas'yapa, praised 
Thee when He resolved tho doubt and came to a definite conclusion. 
Veda Vyisi onco went to Valmiki and asked him about somo Sutras 
of the Purinas when the Muni. Valmiki got confounded and remembered 
Thee, the Mother of the world. When by Thy Grace, the Light 
Hashed within him and his error vanished. Thereby he became able to 
solve the question. Then Vyasadeva, born of the parts of §ti Krisna, 
heard about the Purana Sutras from Valmiki's mouth and came to 
know about Thy glory. He then went to Puskara Tirtha and becamo 
engaged in worshipping Thee, tho (liver of Peace, for ono hundred 
years. Then Thou didst become pleased and grant him the boon when he 
ascended to the rank of the Kavindra (Indr-i amongst the poets), llo 
then made tho classification of tho Vnlas and composed tho eighteen 
Puranae. "When Sada Siva was questioned on some spiritual knowledge, 
by Mahendra, He thought of Thee for a moment and then answered. 
Once Indra asked Biihaspati, tho Guru of the Devas, about S*abda 
iSistra (Scriptures on sound). lie becamo unable to giyn any answer. 
So he went to Puskara Tirtha and worshipped Thee for a thousand 
years according to the Deva Measure and he became afterwards able 
to give instructions on Sabda Sastra for one thousand divine years to 
Mahendra. O Sures'vari ! \Those Munis that give education to their 
disciples or those that commence their own studies remember Thee before 
they commence their works respectively. Tho Munindras, Manus, 
>nen, Daityendras, and Immortals, iirahmit, Visnu and Mahesa all worship 
Thee and sing hymns to Thee. Visnu ultimately becomes inert when He goes 
on praising Thee by Hie thousand mouths. So Maha Deva becomes when 

104, 



82 6 M M\D DEVt BlUGAVATAM. 

he praises by His fivo mouths; and so Brahma by His four mouths. Wbeu 
great parsonages so desist, then what to speak of me, who is an ordinary 
mortal having one mouth only! Thus saying, the Maharsi YajBavalkya, who 
had observed fasting, bowed down to the Devi Sarasvati with great devotion 
and began to cry frequently. Then the Mahamaya Sarasvati, of the 
nature of Light could not hide Herself away. She became visible to him 
and said ".0 Child I You be good Kavindra (Indra of the poets)." 
Granting him this boon, She went to Vaikuntha. He becomes a good 
poet, eloquent, and intelligent like Brihaspati who reads this stotra of 
Sarasvati by Yajnavalkya. Even if a great illiterate reads this Sarasvati 
stotra for one year, he becomes easily a good Pundit, intelligent, and 
a good poet. 

Here ends the Fifth Chapter of the Ninth Book on Sarasvati stotra 
bv YajafWalkya in Sri Mad Devi Bhflgavatam of 18,000 verses by 
Maharsi Veda Vy&sa. 

CHAPTER VI. 

1-1(1 Naruyana said: — " 0 Narada ! Sarasvati lives always in 
Vaikuntha close to Narada. One day a' qmrrel arose with GangA, an.l 
by Her curse, Sarasvati came in parts as a river here in this Bhftrata. Rh« 
is reckonod in Bharati as a great sanctifiying holy and merit-giving 
river. The good persons serve Her always, residing on Her bank?. 
She is the Tapasya and the fruit thereof of the ascetics. She is like 
the burning fire to the sins of the sinners. Those that die in Bhirata 
on the Sarasvati waters with their full cjnsciousness, live for ever 
in Vaikuntha in the council of Hari. Those that bathe in the 
Sarasvati waters, after committing sins, become ewily freed of them 
and live for a long, long time in Visnu-Loka. If one bathes even 
once in the Sarasvati waters, during Chaturmasya (a vow that lasts four 
months), in full moon time, in Aksyaya or whon the day ends, in 
S'vatipata Yoga, in the time of eclipse iv on any other holy day or 
through any other concomitant cause or even without any faith 
and out of sheer disregard, one is able to go to Vaikuntha and 
<»et the nature of Sri Hari. If one repeats the Sarasvati Mantra, 
residing on the banks of the Sarasvati, for one month, a great illiterate 
can becomo a great poet. There is no doubt in this. Once shaving 
one's head, if one resides on the banks of the Sarasvati, daily bathes 
in it, one will have not to meet with the pain of being again born 
ill the womb. 0 Narada ! Thus 1 have described a little of 'H> e 
unbounded glories of Bharata that give happiness and the " fruits , of 
•11 desires. 



Bcoi IX.] CHAPTER VI. §27 

11. Suta said :•— " 0 Saunaka ! The Muni Narada hearing this, asked 
again at that very moment to solve his doubt". I am now speaking of that. 
Hear. 

12-15. Narada said :— " 0 Lord ! Ho>v did the Devi Sarasvati 
quarrel with the Devi Qanga and bow did she by Her curse turn out 
in India, into a holy river in giving virtue*. I am becoming more and more 
eager and impatient to hear about this critical incident. I do not find satiety 
in drinking your nectar-like words. Who finds satiety in getting his good 
weal ? Why did Ganga curse Sara9v.*ti, worshipped everywhere. Ganga 
is also full of Sattva Gunas. She always bestows good and virtue 
to all. Both of them are Bery and it is pleasant to hear the cause of 
quarrels between tho^e two. These are very rarely found in the Puranas, 
So you ought to describe that to me. 

16-21. Narayana said :— " Heir, O Narada ! I will now describe that 
incident, the bearing of which removes ail the sins, Laksmi, Sarasvati 
and Ganga, tho three wive* of I lai i and all equally loved, romain always 
close to Hari. One day Ganga cast side-long glances frequently towards 
Narayani and was eagerly looking at Him, with smile on Her lips. 
Seeing this, the Lord Narayana, startled and looked at Gang* and smiled 
also. Laksmi saw that, but sho did uot take any offence, lint Sarasvati 
became very angry. Padma (Liksuii) who was of Sattva Guna, began 
to console in various ways tho wrathful Sarasvati ; but she could not 
be appeased by any moans. Rather Her face bee une red out of anger ; 
she began to tremble out of her feelings (passion) ; Her lips quivered ; and 
She began to speak to Her husband. 

22-38. The husband that is good, religious, ami well qualified 
looks on his all the wives equally ; but it is just the opposite with 
him who is a cheat. O Gadadhara ! You are partial to Gangu ; and 
so is the case with Laksmi. I am the ouly one that is deprived of your 
love. It is, therefore, that Ganga aud Pad ma aro in love with each 
other ; for you love Padma. So why shall not Padma bear this contrary 
thing ! I am ouly unfortunati. What use is there in holding my life ? Her 
life is usoless, who is deprived of her husband's love. Those that declare 
you, of Sattva Gunas, ought not to be ever called Pundits. They are 
quite illiterate ; they have not the least knowledge of the Vedas. They 
are quite impotent to understand the nature of your miud. O Nar.ida ! 
Hearing Sarasyatt's words aod knowing that she had become very 
M»gry, Narayana thought for a moiuout aud then went away from tho 
^enaua outside. Wueu Narayana had thus ymo away, Sarasvati becawu 
fearless aud began to abuse Gaugu downright out of auger in an abusive 
language, bard to hoar :— " 0 Shameless On* ! 0 Passionate One I What 



&28 &Rt MAD DEVt BHAGAVATAM. 

pride do you feel for your husband ? Do you like to show that your husband 
lovea you much ? I will destroy your pride to-day. I will .see to-day, ib 
will be seou by others also, what your Hari can do for you ? Saying thus 
Sarasvati rose up to catch hold of Ganga by Her hairs violently. Padma 
intervened to stop this. Sarasvati became very violent and cursed Ink$u 
rai : — '' No doubt you will be turned into a tree and into a river. In as ranch 
as seeing this undue behaviour of Ganga, you do not step forward to speak 
anything in this assembly, as if you are a tree or a river. Padma did 
not become at all angry, even when she heard of the above curse. Sho 
became sorry and, holling the hands! of Sarasvati, remained silent. 
Then Ganga became very angry ; Her lips began to quiver frequently 
Seeing the mad fiery nature of the red-eyed Sarasvati, she told Laksmi : — 
"0 Padma! Leave that wicked foil-mouthed woman. What will she 
do to me ? She presides over speech and therefore likes always to 
remain with quarrels. Let Her shew Her force how far can she 
quarrel with me. She wants to test the strength o( us. So leave Her. 
Let all know to-day our strength and prowess. 

39-44. Thus saying, Ganga became ready to curse Sarasvati 
and addressing Laksrai, siid:— "O Dear Padme ! As that woman has 
cursed you to become a river, " so 1 too curse her, " that she, too, bs 
turned into n river and she would go to the abode of men, the sinners, 
to the world and take their heaps of sins. Hearing this curse of Ganga, 
Sarasvati gave her curse, " You, too,' will have to descend into tho 
Bhurlofci (the world) as a river, taking all the sins of the sinners. " 
0 Narada ! While there was going on this quarrel, the four-armed 
omniscient Bhigavau Hari came up there accompinied by four attendants 
of His, all four-armed, and twk Sarasvati in His breast and began 'o 
speak all the previous mystsries. Then they came to know the cause 
of their quarrels and why they cursed one another and all became 
very sorry. At that time Bhagaviin Ilari told them one by one:- 

45-67. 0 Laksmi ! Lot you be born in parts, without being born 
in any womb, in the world as the daughtor in the house of the King 
Dharma-dhvaja. You will havo to take the form of a tree there, out of 
this evil turn of fate. Thero Sankhachuda, tbe Indra of the Asuras, 
born of my parts will marry you. After that you will come back 
here and be ray wife as now, There is no doubt in this. You will be 
named Tulasi, the purifier of the three worlds, in Bharata. O Beautiful 
One ! Now go there quickly and be a river in your parts under tbe 
name Padm&vati. O Gange I You will also have to take infcaroat.o* 
inBhfttata as a river, purifying all the worlds, to destroy the s.ns ot 



Book IX.] CHAPTER VI. 829 

the inhabitants of Bhlrata. Bhagiratha will take you thereafter 
muc h entreating and worshipping you ; and you will be famous by 
the n»me Bh&girathi, the most sanctifying river in the world. There, the 
Ocean born of my parts, and the King $intanu also bom of my parts will 
be your husbands. O Bharati ! Lot yon go also and inoarnate in part in 
Bbarata under the curse of Ganga. O Good-natured One ! Now go in full 
Amsas to Brahma and become His wife. Let Gangtl go also in Her fullness 
to Siva Let Padma remain with Me. Padma is of a peaceful nature, void of 
anger, devoted to Me and of a Sattvika nature. Chaste, good-natured, fortu- 
nate and religious woman like Padina are very rare. Those women that are 
born of the parts of Padma are all very religious and devoted to their 
husbands. They are peaoeful and good-natured and worshipped in every uni- 
verse. It is forbidden, nay, opposed to the Vedas, to keep three wives, three 
servants, three friends of different natures, at one place. They never conduce 
to any welfare. Tbey are the fruitful sources of all jealousies and quarrels, 
Where, in any family females are powerful like men and males are aubmis- 
sive to females, the birth of the male is useless. At his every step, he moets 
with difficulties and bitter s^periences. He ought to retire to the forest 
whoso wife is foul-mouthed, of bad birth and fond of quarrels. The great 
forest is better for him than his house. That man does not get in his 
house any water for washiug his feet, or any seat to sit on, or any fruit to 
eat, nothing whatsoever ; but in the forest, all these are not unavailable. 
Rather to dwell amidst rapacious animals or to enter into firo than remain 
with a bad wife. 0 Fair One ! ilather the pains of the disease or venom 
are bearable, but the words of a bad wife are hard to bear. Death is far 
butter than that. Those that are under the control of their wives, know 
that they never get their poace of mind until they are laid on their funeral 
pyres. They never see the fruits of what they daily do. They have no fame 
anywhere, neither in this world nor iu the next. Ultimately the fruit ia 
this .-—that they have to go to hell and remiin there. His life is verily a 
heavy burden who is without any name or fame. Never it is for the least good 
tlut many co-wives remain at one place. When, by taking one wife only, 
a man does not become happy, then imagine, how painful it becomes to 
have many wives. O Gauge 1 Go to :$ivvO Sarasvati ! Go to Brahma. Lot 
the good-natured Kamalay residing on the lotus remain with Me. Ho 
gets in (his world happfnossand Dhirma and in ihe next Mukti whose 
wife is causae and obedient. In Fact ho is Mukta, pure and happy whose 
w 'fe is ebaste ; and h« whose wife is fonl-natured, is rendered impure, 
uubappy and dead wbStsfc 1*8 is liviug. 



830 



Silt MAD DEVI BhAcJAVATAM. 



Hero euds tbc Sixth Chapter of the Ninth Book on the coming in this 
world of Laksmi, Ganga and Sarasvati in the Mahapurariam Srimad Devi 
Bhagavatam of* 18,000 verses by Mahals Veda VyAsa. 



CHAP 1 Eli VI J. 

] -2. Narayana said :— "0 Narada ! Thus saying, the Lord of the World 
stopped. And Laksmi, Ganga and Sarasvati wept bitterly, embracing one 
another. All ot them then looked to Sri Krisna, and gave vent to their 
feelings one by one with tears in their eyes, and with their hearts throb, 
bing with fears and sorrows. 

'3-4. Sarasvati said : — "O Lord ! Whit is, now, the way out of this curse, 
so severe and paining since our births ? How long can helpless women live, 
separated from their husbands ? O Lord 1 I certainly say that I will 
Sacrifice my body when I go to Bharati, by taking recourse to yoga. The 
Mahatmas always protect all the persons without fail. 

5-6. Ganga said :— "0 Lord of the Univers^ Why hare I been abandon- 
ed by You. What fault have I committed ? I will quit my body. And You 
will have to partako of the sin due to the killing of an innocent woman. 
He is surely to go to boll, even if ho bo tho Lord of all, who forsakes in 
this world an innocent wife. " 

7-15. I'ndma said :-— " 0 Lord ! Thou art of the nature ofSattva Ouria 
iu fullness ; what wonder, then, how Thou hast becomo angry ! " However 
lot Thou be pleased now with Sarasvati and Ganga. Forgivoness is the 
bust quality of a good husbaud. 1 am ready just now to go to Bbarata 
when Sarasvati has cursed me. But tell mo, how long I will have to stay 
there? After how many days [ shall bo able to see agaiu Thy lotas-feet ! 
Tho sinners will wash away their dirts of sins in my waters by their cons- 
tant baths aud ablutions ? By what means shall I be freed again and get 
back to Thy lotus-feet. How hog shall I have to remain in my part, the 
daughter of Dharma Dhvaja, at the expiry of which 1 will be able, to see 
Theo again ? How long shall I have to assume thj form of Tulasi tree, the 
abode of Thine. .0 Thou, the Ocean of morcy ! Say, when wilt Thou deliver 
me ? And if Ganga Jiave tj go to Bharati, by the curse of Bharati, 
when shall She be freed of the cufsj and sin and when shall She see 
bask Thy feet ? Again if Sarasvati have to go to Bharata out of 
Gangi's curse, when will that period of curse expire ? Hqw many day* 
after shall She bo able to como back to Thy feet ? Now, be pleased to can- 
cel Thy order for them to go to Brahma and Siva respectively. 0 
Narada ! Thus spoaking to Jagannatha, the Devi Kainala bowed down 



Book IX.] - CHAPTKR VII. m 

nt His feet aod embracing them by Hor own hairs of the bead, cried 
frequently. 

16-37. Now the Iotus-navelled Hari, always eager to shew favour to the 
devotees, smiled and with a gracious heart took up Pad ma on His breast and 
said :— " O Sures'vari ! I will keep my own word, also I will act according 
as you like. O Lotus-eyed ! Hear. How the two ends can be made to meet. 
Let Sarasvati go in her one part to have the form of a river and in her one- 
half part to Brahma and remain with me in Vaikimtha in Her full parts. 
Oanga will have to go in one part to Bhurata -to purify the three worlds, 
as she will be urged eagerly to do so by Bhagiratha. And Sho will remain 
in hor one part in the matted hiir of Chandra Bokhara (tho Mahftdeva with- 
Moon on his forehead), obtained with a great difficulty, and so will romain 
there purer than her natural pure state. And let her remain with me in 
full parts. O Padmo! O Lively-oye 1 One ! You are most innocent ; so part 
of your part will go to Blilrata and be the PadmuvatI river and you will bo 
the Tulasi tree. After tho expiry of five thousand years of Kali Yuga, your 
curse will expire. Again you all will coma to My abode. O Padme ! 
Calamities are the causes of the happiness of the embodied beings. Without 
dangers no one can uuderstan 1 the true nature of happiness. The saint 
worshippers of My mantra who will porform their ablutions in your waters, 
will free you all of your curse by touch and sight. O Fair One ! By tho 
sight and touch (Darsan, Spars'an) of My bhaktas (devotees), all 
the sacred places of pilgrimages in tho world will be purified. 
For uplifting and sanctifying the holy earth, My mantropasakas, I.e, 
fSaivas, 5aktas, GAnapabyas, e f c, that are devoted to Brahma all are 
residing in Bhlrata. Where My Bhaktas reside and wash their feet, that 
place is undoubtedly reckoned as the holy places of pilgrimages. So 
much so that by the sight and touch of My devotees, the murderer of 
a woman, of a cow, of a Brahmin, the treacherous and even the stealer of 
the wife of one's Guru will be sanctified and liberated while living. 
Those who do not perform the vow of Ekadas'i, who do not perform 
Sandbyas, who are Nastikis (atheists), the murderers, all are freed 
of their sins by the sight and touch of My devotees. By the sight and 
touch of My devotees, those who live on their swords, pens, and the royal 
officials, the beggars in a village and the Brahmanas who carry (de*l in) 
bullocks are also freed of their sins. The traitors, the mischief makers of 
their friends, those who give fahe evidence, those that steal other's trust 
properties, are also freed of their sins by fie sight and touch of My 
devotees. Those who are foul-mouthed, bastards, the husbands and sons of 
unchaste women are ail purified by the sight and touch of My Bhaktas. 
The Brahmin cooks of S&dras, Brahmins of an inferior order (who subsist 



83Z SRt MAD DEVI BHAGAVATAM. 



upon tho offerings made to the images which he attends), the village mendi. 
cants, those who are not initiated by their Gurus, these all are purified by 
the sight and touch of My devotees. 0 Fair One ! The sins of those persons 
who do not maintain their fathers, mothers, brothers, wives, sons, daughters, 
sisters, the blind, friends, the families of the Gurus, the fAthers-in-law, 
the mothers in-law are also removed by the sight and touch of My devotees. 
Those that, cat the As'vattha trees, that slanler My devotees, and the 
Urahmins that eat the food of Sftdras, are also freed of their sins. Those 
who steal the Deva's articles, the Bruhmaua's articles, those that sell lap, 
iron, and daughters, those who commit Malta I'Arnkas (Hrahmahalytt, 
Surapunam, Steyani, (iurbanganagauah, Mahanti patakanyahuh, tatsam. 
sargahseha Panchamam) and those that burn the SudnVs dead bodies, these 
also are freed of their respective sins by the sight and touch of My devotees. 

oS-42. Mali a Laksmi said : — ,- 0 Thou gracious to faithful attendants! 
What arc the characteristics, the marks of those Bhalctas of Thine that Thou 
hast spoken of just now whose sight and touch destroy instantly the M*ha. 
patakas (five great sins), that are destroyed after a long time by the water 
of tho Tirtlias and the earthen and stone images of the (iorls. The sins of ilu; 
vilest of men, devoid of tlari bhakti, vain and egoistic, cheats, hypocrite!, 
slanderers of saints, vicious souls are destroyed by your Bhaktas. whose touch 
and ablutions sanctify the sacied places of pilgrimages ; In the touch of the 
dust and water of whose feet, the earth is purified ; whom the Bhaktas <>i 
Bhurata always pray to seo; and there is nothing higher tluii the meeting »f 
those Bhaktas. " Suta said : — l, 0 Great Hi si ! Thin hearing the words c>( 
Mabft Laksmi, the Lord smiled and began to speak abiut the sec ret thiiij," 
or the marks of the Bhaktas." 

44 54. 0 Laksmi ! The marks of the Bhaktas are all mentioned \ery 
hiddenly in Srutis and Puranas. These are very sanctifying, de: tractive 
of sins, giving happiness, devotion, and liberation. These are never to be 
described to deceitful persons ; these are the essences and to be kept 
hidden. But you are very simple and like my life. 1 therefore speak to 
you. Hear. 0 Fair One ! All the Vedas declare him to be holy and the 
best of men, in whoso oars aro pronounced from the mouth of a Guru, the 
Vijnu mantra. At the very moment of his being boro into this world, 
one huudred generations back of that person, whether, they be at that time 
in heaven or hell, got instantaneous liberation and if any of them happen to 
be born then as Jivus, they beoome liberated at once while living sod 
finally get Vif nupadam (tho place of Visnu). That mortal is My Bbakt» 
(devotee) who is full of devotion to Me, who always repeats My glories and 
acts according to My directions, who hears with all his heart My topiosi 
and bearing which, whose mind danoes with joy, whose voice gets choked Mid 



Book IX.] CHAPTER VIII. 833 

tears iucessantly flow out from whose eyes, who losos his outwatd conscious- 
ness. Such a man is indeed, My Bhakta. My Bhaktas do not long for happi- 
ness,or Multti, or the four states Saiokya, S&yujya, Samipya and Sars}i, nor 
the Brahmabood, nor the Devahoo 1 (the state ot immortality) ; they want 
only 10 do Seva (service) to Me and they are solely intent on doing this. Even 
in dreams they do not desire the Indraship, Manuship, the state of Brahma, 
to very difficult to be had ; nor do they want the enjoymeut of kingdoms and 
heavens. My Bhaktas roam in Bhurata, eager to hear My glories, and 
always very glad to recite My sweet glorious deeds. The birth of such 
Bhaktas in Bblrata is very rare. They purify the world and go ultimately 
to My abode, the best of all Tirthas (sacred places). Thus 1 have spoken 
0 Padme ! all that you wanted to hear. Now do as you like. Then Oanga 
and others all went to obey the order of Sri Hari, Who wont to His own 
nbode. 

Here ends the Seventh Chapter of the Ninth Book on the curses of 
(j.msa, Sarasvati, nnd Laksmi and the way to freedom therect' in the 
M ihapuranam Srimad Devi Bhiigavatam of 1S,000 verses by Maharei Veda 
YvSsa. 



CHAPTER VIII. 
1-110. Narayana suH :— ' A part of Sarasvati descended in this 
linur.iU Pnnya Bhfimi (land of merits), owing to the curse of Oanga ; and 
She remained in full in Yisnu's rogion, the abode of Vaikuntha. She is 
named Hharati, i>n account of Her coming to BhArata; she is called Brahmi 
because she is dear to Brahma ; and She is called Vuni as She presides over 
Speech. Hari is seen everywhere, in tanks, in wells, in running streams 
((.#, in Saras). Because tie resides in Saras, therefore He is called Sarasvan. 
Van! is the Sakti of that Sarasvan ; therefore She is denominated Sarasvati. 
The river Sarasvati is a very sacred Tirtha. She is the burning fire to the 
fuel of sins, of sinners. 0 Narada ! Through the curse of Sarasvati, the Devi 
Gauga also assumed 'he fjrm of a river in part. She was brought down to 
this earth at the request of BhagTratha. Hence she is called Bh&girathi. 
While Ganga was rushing dowo to the earth Siva capable to bear the great 
rush of Her, held Her on His head at the request of the Mother Earth. 
Laksmi also, through the curse of Sarasvati came in part of parts to 
Bharata as the river Padmavati. But She remained in full with Hari. 
Lakamt appeared also in Her other part as the well-known daughter TuUbI 
of the king Dharmadhvaja in India.. Last of all, through Bhfirati's curse 
and by the command of Sri Hari, she turned into the Tulasi tree, purify, 
ing the whole world. Remaining for five thousand years of Kali, all ol 
thera will quit their river appearances and go back to Hari. By the 

105. 



83* Sill MAD DEVl BHAGAVATAM. 

» 

command of &it Hari, all the Tirthas save Kaa'i and Bindraban will go 
along with them to Vaikuntha. Nest at the expiry of the ten thousand 
years of Kali, fSalagdbu &la (the stone pieoe worshipped as Narayatja) 
5iva, and 5iva Sakti and Purusottam.* Jagannatha will leave the soil of 
Bhftrata and go to their respective places, (i.e. the Mahatmyas of these 
will be extinct from Bhunta). There w ill then cease to be the saints (of 
&va $akta, Glnapatya and Vaisnava sact*, (eighteen) l'uranas, the 
blowing of conoh shells (auspicious sigus), ^raddhasi, Tarpanas, and all the 
rites and ceremonies dictated by the Vedas. The wirsbip and gloriGcation 
of the Gods, the recitation of their praises, their names will be extinct. 
The Vedas with their. Anitas will n > longer bo hear 1 of. All these will 
disappear with thorn. Tim assembly of the SMIin, the true Dhanna, 
the four Vcdas, tlio village Devas and Davis, tho Vratas (vows) 
the practising of the austerities, fasting, all will disappear. 
All will be addicted to the Viinulchilra ritual (the left-hand ritual 
Tantrik form of worship; siroastioJly used in the sens 3 of drinking 
wine and eating flesh, etc.) They will speak falsehood and be deceitful. 
If any body worships, his worship will be void of TulasI leaves. 
Almost all will be deceitful, cruel, vain, egoistic, thievish and mis- 
chievous. Men will be at variance with one another; women will be 
at variance with one another; no fear will exist in marri*ge ties. Pro- 
perties will be only of fchoso that will make them (i. e. there will 
cease to be any inheritance from father to son and' so forth ). lint- 
bands will be obedient to their wives; unchaste women will be in 
every hbuso. Wiv03 will rebuko their husbmds by incessant noisings and 
ohidings. Wives will be the sole mistresses of houses and husbands 
will stand before them as servants with folded palms. Fathers-in-law 
and mothers-in-law will be their servants. The brothers of wives, and 
their friends will be the managers of the household affairs. But there 
will be no friendship with one's own class fellows. The brothers and 
friends of the house owners (masters of the house) will appear quite 
strangers as if they are new-comers. Without the command of the house- 
wives, the masters of the houses will be unable to do anything. The 
divisions of caste (Brahmana, Kfattriya, Vaifya, and 3ddra) will 
entirely disappear. Par from practising Sandhya Bandanam and other 
daily practices, the Brahmanas will cease to hold the holy threads 
even on their bodies. The four colour-classes will practise the doings 
of the Mleohehas, read the Sdstras of the Mlechohas and forsake their 
own Saatras. The Brahmins, Ksattriyas, and Vais'yas will become the 
slaves of 6udras, will become their' cooks, runners and carriers of buffaloes. 
Every one will be devoid of truth, Earth will not yield ariy grains; 



Book IX.] CHAPTER VIII. g86 

trees will not yield any fruits and women will be issueless. The 
oows will not yield milk; even if there be a litdo, milk, ghee wi]1 not 
come ouj; of it. The affection between husband and wife "will die out 
and the families will be devoid of truth. The King will „ot wield 
any power; tho subjects will be over burdened with taxes. Tho over 
Bowing big rivers, tho petty streams, the caves of mountains all will 
gradually .have very little water in them. The Four Varnas will be 
devoid of Dharma and Punya (merit, virtue). One in a lakh may 
be virtuous. Afterwards that too will cease. Men, woraon, boys, all 
will be ugly and deformed. They will utter bad words and vile sounds. 
Some villages and towns will bo completely deserted by men and will look 
terrible; at some others few cottages with few inhabitants will be seen. 
Villages and towns will be jungles and jungles will become filled with 
men. The inhabitants of the forests will become heavily taxed and 
disconsolate. The beds of rivers and lakes will become dry owing to 
want of rains and will bo cultivated. The Kulinas of high families 
will become very low. Tho whole earth will be filled with liars, 
untruthful cheats and hypocrites. Tho lands, though cultivated well, 
will yield grains in name. Those who are well known as the millionaires, 
they will become poor and tboso who are devoted to the Devas will 
be atheibts. The towns folk will have no trace of mercy; rather they 
will hate and envy their neighbours and turn out murderers of mon. 
In the Kali age, males and females will be, everywhere, of a dwarfish 
stature, diseased, shortlived, and of very little youthful virility. The 
hairs will turn out grey no sooner the people reach their sixteenth 
year. Aud they will be very old when they becomo twenty years 
old. Tho girls of eight years will bavo menstruation and will become 
pregnaut. Tney will deliver every year. Old age will attack them 
when they become sixteen years old. Some womou will have their 
husbands and children living. Otherwise almost all will be barren, 
childless. The four Varnas will sell their daughters. The paramours 
of the mothers, wives, son's wives, daughters, and sisters will be tho 
source of support to them all. No one will bo able, without money, to 
collect the merits by repaating the name of Hari. Persons 
will make, gifts for name anl fame and ultimately will take back 
what they had made as gifts. If there be any gifts made by one's own 
self or by one's forefathers for a Dev»'purpose or for Brahmins or for 'the 
families i f the Gurus, thoro will not be found wanting attempts to take 
back tbose gjfts. Some .will go to daughters, some to mothers-iu-law, 
some to the wives of sons, some to sisters, some to mothers of co-wives, 
some will go to the brother's wives. In every house, those who are 
unfit to be mixed will be mixed witb, excepting one's mother. In Kali Yuga 



08 SRt MAD DEVl BHiOAVATAM. 

wb0 U wko* wik? And wnois who* Auhad ? There will be no 
certainty; who is whose subject and what viibga » «• ^om ? There 
irili bo do surety that such a property belongs to sucband such a man. All 
will turn out to be liars, licentious, thieves, envious of other's wives, 
and inurderders of men. Iu the houses of the Brahmins, Ksattriyas, and 
Vais'yas, the three higher castes, the current of sin will flow. They 
will.live by selling lac, iron, and salts prohibited by the Nostras. The 
Brahmins will drive buffaloes, burn the dead bodies of the dfldras, eat 
the food of the Sudras and go to uuohaste women. There will be no 
more faith existing in the five Risi Yajiias. Almost every Brahmin will 
not observe the vows of Atnavasya Nis'ipalana. The holy threads will 
be cast away and the Sandhya Bandanam and cleanliness and good 
practices will cease altogether. The unchaste women who deal in giving 
loans, etc., and live ou interests and the procuresses during menstruation 
will cook in Brahmin families. There will be no distinction of food, 
no distinction of wombs, no distinction of As'ramas, and no distinction 
of persons. All will turn out Mlechchas. O Narada ! Thus, whon the 
Kali will have its full play, the whole world will be filled with Mlechchas, 
the trees will be one hand high and the nion will be of the size, of a 
thumb. Then the most powerful Bhagaviiu Narayaria will iucarnate 
in His part in the house of a Brahmin named Visnujas'a as his sou. 
Mouutod on a long horse, holding a long sword He will make the world free 
of tho Mlechchas in three nights. Then hu will disappear from the face 
of tho Earth and She will bs without any sjvereign and be filled with 
robbers. There will be incessant rain, for six nights and it will rain and rain 
and the whole earth will hi deluged ; no traces of men, houses, and trees. 
After this the Twelve Suns will rise simultaneously and by their rays tin 
whole water will be dried up and tho earth will become level. Thus 
the dreadful Kali will pass away when the Satya Yuga will come back, 
Tapasya and the true religion and Sattva Guna will prevail again. 
Tho Brahmins will practisi Tapasya, they will ba devoted to Dharina and 
the Vedas. The woman will be chaste and religious in every hnise. 
Again the wise and intelligent Ksattriyas devoted to the Brahmaiias 
will occupy the royal thrones and their might, devotion to Dharma 
and love for good deeds will increase. The Vais'yas will again go 
on with their trades and theii' devotion to their trade an J the 
Brahmins will be reestablished. The Sudras, too, will be again 
virtuous, and serve the Brahmins. Again the Brahmins, Ks'attriya", 
and Vais'yas and their familie* will have Bhakti towards the Devi, 
be initiated in Devi Mantras and all will meditate on the Devi. 
Again there will be spread the knowledge of the Vedas, the Smritis, 



Boot IX.] CHAPTER VHI. 83? 

and *h« Purana., all will go to tbeir wives in menstruation periods. 
No Adharma (unrighteousness) will exist and the Dharma will reign 
in full, with all the parts (Kalis) complete. When the Treta Yuga oomes, 
the Dharma will be throe footed ; when the Dvftpara Yuga will oome] 
the Dharma will be two-footed and when Kali will begin, the Dharma will 
be one-footel, and when Kali will reignsupreme.no Dharma will exi»W 
even in name. (0 Narad*, I Now I will speak of time.) The seven 
days of the week, Sunday, Sec, the sixteen tithis, Pratipada &c, the 
twelve months Vais'akha &o„ the six seasons Summer, tea., the two 
fortnights (dark and bright) and the two Ayanas (Northern and 
Southern) are rendered in vogue. One day consists of four Praharas, one night 
consists of four Praharas ; a day and a night constitute one so-oalled 
day. Thirty suoh days make one month. In the computation of 
time, five kinds of years (Vareas) were already mentioned (in the 
8th Skandha). As the Satya, Treta, Dvapara and Kali roll ou 
turn by turn, so the days, months and years also roll on iu 
turn. One day, according to the Devas, is equal to one year, 
according to men ; three hundred and sixty human Yugas equal to 
one Deva Yuga. Sventy-oue Dava Yugas make one Manvantara. 
The life period of Indra, the Lord of Saohi, is one Manvantara. 
Twenty-eight Indrae' lives equal to one day of Hiranyagarbha (the 
golden wombed) Brahma. One hundred aud eight suoh years <tqual to the 
life of one Brahma. When this Urabiul dies, there is the Prakrita Fralaya. 
The earth is not visible then. (The dissolution of l'rakriti takes plaoe.) 
The whole Brahmanda is deluged by water; Brahma, Visrtu, Mahes'vara 
and the other wise Risis get dilute 1 in Para Brahma whose substance 
is all truth and consciousness. That time, the Prakriti Devi, too, gets 
merged in Para .Brahma. The fall of Brahma and the dissolution ol 
Prakriti are called the Prakrita Pralaya. The duration of this Pralaya 
is one Niroesa of the Para Brahma Mula Prakriti united with Maya. 
All the Brabm&udas (universes) are destroyed it this time. When this 
Nimeaa expires, the creation begins again in due order. So one cannot count 
the endless numbers of times when this eruption aud dissolution works 
are going on. So who can tell how many kalpas had past away, c how 
many Kalpas will come, bow many Brabuifindas were created or bow 
many Bruhman^as will be created. Who will be able to oount how 
many Brahmfts, bow many Vianus or how many Mahes'varas there have 
toon. But One aud Only One Para Brahma Parames'vara (the Great 
Go <l) is The Supreme Lord of these countless Brahmandas. This 
Parames'vara of the nature of Existence, Consciousness and Bliss is the 
Highest Spirit of all. All others, Brahma, Visuu, Mahes'vara the 



838 



SrI mad DBvf bhAgavatam. 



Great Virat, the Smaller VirAt, al! are His parts. This Btahma is Muli 
Prakriti and from That has appeared Sri Krisna, the Lord of his 
loft half which is woman (Ardha Naria'varu). It is She that divided 
Herself into two forms ; in Her one form, She resides as the two armed 
.Kri?na in the region ot Goloka ; and as the four-armed NJrayana in Vai- 
•jennthft, All the things from Brahma, the Highest, t3 the mere 
grass the lowest, all are originated from Prakrili. And all the Prakriti- 
born things are transient. Thus the Tnia, Eternal Para Brahma, beyond 
the three gunas, the Source of all creation, Whose substance is All-Will 
is the Only Substance beyond the region of Prakriti. He is without 
Upftdhis (conditions, as time, space, causation and attributes); He is 
without any form ; and the forms that He assumes, tbey are for shewing 
His Grace to the devotees only. The Lotus-born Brahma is able by 
His Power of Knowledge to create the Brahma nda. It is by His 
Grace that Siva, the Lord of the yogis is named Mrityumjaya (the 
Conqueror of Death), the Destoycr of all, and the Knower of all 
Tattvas. By His Tapas, Siva ha3 realised Para Brahma and therefore 
has become the Lord of all, All-knowing, endowed with great Vibhutis 
(lordly powers), the seer of all, omnipresent, the protector of all, the 
bestower of all prosperities. The devotiou and service towards Para 
Brahma have alone made Sri Visnu the Lord of all ; and it is through 
the power of Para Brahma, that Mahamay& Prakriti Devi has becomo 
omnipotent and the Goddess of all. Bhagavati Durg;\ has got His 
Grace by Her devotion and service to Him and has become Mfila 
Prakriti of the nature of Being, Consciousness and Bliss. And so has 
the Devi Savitri, the Mother of the Vedas, become the presiding Deity 
of the Vedas and She is worshipped by the Brahmanas and the 
Knowers of the Vedas. That She presides over all the branches of 
knowledge, is worshipped by all the learned assemblies and by the whole 
Universe is the result only of worshipping the Prakriti Devi. That 
Lakami has become the bestower cf all wealth and the presiding Deity 
of all the villages and the mistress of all, worshipped by all and the 
bestower of sons to all is also tho result of worshipping Her. Thus it 
is through the vorship of I'nimti that Durgft, the Destroyer of all 
calamities and troubles has appeared from the left side of §rt Krisra; 
and Radba has become the presiding Deity 0 f His Prftn'i (vital airs), 
and She is worshipped by all and possessed of all knowledge. It i« 
by the worship of Sakti that lladhika has so much excelled in love, 
has become the presiding Deity of the prana of Krijna, has got His 
love and respect, has bean pi lC ed on His breast and ' 'exceedingly 
beautiful. With the object of getting Krijna for her husband, She 



Book IX.] CHAPTER VIU. 839 

practised severe austerities for one thousand Deva years on the mountain 
SaUs'ringa in Bharata to get the Mu la Prakriti's Grace. And when 
tha Sakfci Mula Prakriti became graciously pleased towards Her Sri 
Krisni seeing UVlhifcn inore.wia*. in beauty like the Crescent Moon 
to>k Her to His breast and out of tenderness wept and granted Her 
highest boons so very rare to others and said :— 0 Heautiful '• One ! 
You better remain always in My breiat and devoted to Me araon» s t 
all my wives ; let you hi superior to them all in goo 1 fortune 
respect, love and glory. From>-day you : are my greatest best wife. I will 
love you as the bast a nought them all. O D.ar ! Always I will be ,ubmis- 
sive to you and fulfil what you say. Thus saying, g r i Krisna selected 
har as his wifa w.tho it any co-wives and made Eler dear to His Heart 
The other Devi, besides the five P^kritia, already mentioned, also derived 
superiorities by serving Mula P.ak.iti. O Muni ! What shall I say, 
everyone reaps the fruits as be practises TapasyS. Bhagavati Durga' 
practised on the Him'Uyas tapasya for one thousand Deva years and medi- 
t.ited on the lotus-feet of Mula Pnkriti and so has come to be worshipped 
by. all. The Devi Sarasvali practiced tapasya for one lakh Deva years and 
is come to be respected by all. The Devi Laksrai practised tapasya at 
I'uskira for one hundred Divine Yugas and, by the Grace of Mula Prakriti, 
Ins become the bestower of wealth to all. The Devi Sdvitri worshipped 
Sakti for sixty thousand diviuo years in the Malaya mountain and is 
rospectid and worshipped by all. O Bibhu ! Brahma, Visiiu, and 
M ihes'vara .worshipped Sakti for one hundred Manvantaras and so have 
become, the Preserver*, etc., of this worll. Sri Krisna practised for ten 
Mar.vantaras terrible austerities and therefore obtained his position in the 
region of Goloka and is remaining there to-day in greatest bliss. Dharma 
Deva worshipped Sakti with devotion for ten Manvantars and has beooaie 
the lives of all, worshipped by all, and the reoeptacle of all. O Muni ! 
Thus all, whether the Devis, Devas, Munis, Kings, Brahmanas, all have 
got their respect hj this world by the worship of Sakti. 0 Devarsi ! I have 
thus described to you all that I heard from the mouth of my Guru, in 
accordance with the rules of th? Vedas. What more do yon want to 
hear ? 

Here ends the Eighth Chapter of the Ninth Book on the Greatness" of 
Kali in the MtWt Pur&nam Srimad Devi Bhlgavatam of 18,000 verses by 
Mahar?i Veda Vyasa. 



S40 



Sill MAD DEVI BHAGAVATAM. 



CHAPTER IX. 

1*4. Sri Narad* said:— In the twinkling of an eye of the Devi, the ?t\. 
laya takes place ; and in that very time also the Hrahraanda (cosmos) i* dig- 
solved, which is called the Pralaya of Prakriti. During this Pralaya, the 
Devi Vasundlnra(Etrth) disappear.*; the whole world is deluged with water 
and all this appearance of five elements oalled Prapaiicha vanishes in the 
body of Prakriti. Now where does VaiundharA (Earth), thus vanished, 
reside ? And how does She again appear at the beginning of the creation I 
What is the cause of her being so much blessed, honoured and capable to 
hold all and victorious. So tell about Her birth, the source of all welfare. 

5-23. Sri NArAyana said :-" 0 Narada I So it is heard that the 
Earth appears at the very outset of the creation. Her appearance and 
disappearance so occur in all the Pralaya* (This earth) the manifestation of 
the great Sakti, sometimes becomes manifest in Her and sometimes remains 
latent in Her (the S\»kti).It is all the will of that Great Sakti. Now heur 
the" anecdote of appearance (birtb) of the earth, the cause of all good, the 
source of destruction of all calamities, the destroyer of sin and the cause of 
furtherance of one's religious merits. Some say that this earth has come 
out of the marrow of the Daityas, Madhu and Kaitabha ; but that is not 
the fact. Hear now the real fact. Those two Daityai were greatly pleased 
with Visnu's valour and prowess in the fight between them and Vifnu; and 
they said :— " Kill us on that part of the earth which is not under water. " 
From their words it is evident that the earth was existent during thiit 
life-time but she was not visible. After their death, the marrow came 
out after their bones. Now hear how the name " Medini " came to be 
applied to the earth. She was taken out of the water, and the. marrow 
came to be mixed with the earth. It is on account of thii mixing that she 
is oalled Medini. Now I will toll you what I heard before in Pu»k»ra, 
the sacred place of pilgrimage, from the mouth of Dharma Deva, about the 
sorigin of earth, approved by the Srutis, consistent, and good. Hear. 
When the mind of MahA VirA{, merged in water, expanded ail over bis 
body, it entered into every pore of his body. Next the MahAprithvi or tin 
Great Earth appeared at the time of PaBohi Karana (mixing of one-half of 
eaoh of the elements with ooe-eighth of eaoh of the other four elemeuts). 
Thi« Mahaprithvi -was broken into pieces and placed in every pore. 
It is this differentiated earth that appears during creation and dieappeari 
during Pralaya. From this mind, oonoentreted in every pore of (be boi} 



Book IX.] CHAPTER IX. 841 

of Maba Virat, is born this earth, after a long interval. In every pore in the 
skin of this Virat Purusa there is one eirth. She get? manifested and she 
disappears. This ooours again and again. When she appears, she floats on the 
water ; and when she disappears, she gets raergei in the water. There is 
this e» rta ( wor 'd) in "very universe ; and along with her, there are moun- 
tains, forests, seven ooeans, aeven islands, Sumeru mountain, the Moon, the 
Sua and other planets, Brahmaloka, Visnuloka (the abode of Visnu) Siva- 
loka and the regions of the other Devas, sacred places of pilgrimage, the 
holy land of Bbttratavarja, the Klnehani Bhumi, seven heavens, seven 
Patalas or nether regions, on the above Brahmaloka, and Dhruvaloka. 
This law holds good in every world in every universe. So every universe 
is the work of Maya and thus it is transient. At the dissolution of Prakriti, 
Brahma falls. Again when creation takes placs, the Maba Virat appears from 
&rl Krisna, the Supreme Spirit. Eternal U this flow of creation, preserva- 
tion and destruobion ; eterinl is this flow of time, Kasthl ; eternal is this 
(bw of Brahma, Visnu and Mahes'a, etc. And eternal is this flow of 
Vasnndharft who is worshipped in the Varlba Kalpa by the Suras, Munis, 
Vipras, Gandarbhas, etc. The Srnti says that the Presiding Deity of this 
eternal earth is the wife of Visnu in His boar-form. Mangala (Mars) is the 
son of that earth and Mangala's son is Ghates'a. 

24-26. Narada said:— " In what form was the Earth worshipped by 
the Devas in Varaha Kalpa. The Vdrahi, the receptacle of all things, mov- 
ing and non-moving, how did she appear, by what method of PaBchi 
Karana, from the Mulaprakriti ? What is the method of her worship in 
this-Bhurloka and in the Heavens (Svarloka). Also tell me, O Lord ! in 
detail, the auspicious birth of Mangala (Mars). 

27-34. Nftrftyana spoke:— In ancient days, in the Varaha Kalpa, Varftha 
Deva (the boir incarnation) when entreatol and praised by Brahma, 
killed the Daitya Hirany&ksa and rescued the earth from the nether 
region* Rasatala. He then placed the earth on the waters where she floated 
as the lotus leaf floats on water. In the meantime Brahma began to 
fashion the wonderful creation on the surface of the earth. Bbagavan 
Hari, in Hia boar form and brilliant like ten million suna saw the beautiful 
and lovely appearance of the presiding deity of the earth, possessed of 
amorous sentiments. He then assumed a very beautiful form, fit 
for amorous embraces. They then held their sexual intercourse 
and it lasted day and night for one Deva year. The beautiful Earth, 
in the pleasant amorous plays, fainted awsy ; for the intercourse of the 
lover with the beloved is exceedingly pleasant. And Visnu, too, at the 
time was very maoh exhausted by the pleasant touoh of the 

106. 



8*2 SRt MAD DEVt BHAgAVATA.W 

n»dy of the Earth. He did not become conscious even how <k#f» aft.) 
uigbts passed away. When full one year passed away, they got back their 
soiuej and the am wis rain then left his hold o( the lovad. He assume ] 
easily his former Boar for ji and worshipped Her as the incariwte of the Davi, 
with incense, lights, offariugs of fool, with vermilion (Sindur, red-powder)', 
wi'lil-piate, garments, flowers and various other offerings of fool, etc 
lie then eaid : — 

35-37. 0 Auspicious One ! Let Thou Leest the* receptacle of all things. 
All the Munis, Mantis, Devas, Siddhas, and Danaw, et c, will worship 
Tnee ivith pleasure and « illingiuss. On, the day the Ambuvachi cere- 
in my closes, on the day when the house construction, /. e., the foundation is 
laid, on fie day when the first entry is nude into the Dtwly Luilt hots.s 
when the digging of the well or tank commences, and on the day when' 
tilling the groind com.ne.ices, all will worship Tlies. I hose stupid fuels 
tint will no5 observe thin, will certainly go to hell. 

3.8- U The Earth spoke :— '• 0 Lord ! By Thy coalman 1 I will assume 
th ! form of VJrahi (fj.n tie bjir) \n 1 support easily o:i my back this whole 
wjrldof timing and non-moving things, butthu tdlorcing things, 1 pearl, 5m, II 
shells, diagram, (a black stone, usiully rou'id, fjiul in the river Ganduk'i, 
and worshipped as a type of Visiiti), tho phallus or emblem of Siva, tint 
images of cho goddesses, conch-shells, lamps (lights), the Yantras, gem?, 
diamonds, the sacrel upanayaiu threads flowor-s, books, the Tulau leave ?, 
the bead (Japa mali), tho garland of flowers, gold, camphor, Gorochaim 
(bright yellow pigment prep ir a J from ths urine or bile of a ooA 
Sandal, and the water after washing the fSllagrima stone, I will not be able 
to bear. I will be very much pained in case I were to bear these on Mf. 

42-45. Sri Blugavan said :— " O Fair One 1 The fools that will 
place the above articles on Tby back will go to the Kfilasutra hell for one 
hundred divine years. 0 Narada ! Thus saying, the Bhagavan Narayana 
remained silent. Now the Earth became pregnant and the powerful, plai.et 
Mars was born. By the command of Sri Hari, all begun to meditate 
on Eirth according to what is mentioned in Kanvas'ukba and began to praise 
Her. Offerings of food were given, uttering the root Mantra. Thus became 
extant all over the three worlds Her worship and praise. 

46. Narada said : — 0 Bhagivau ! Very sacred- is the meditation, 
hymn and the root Mantra of the Eirth. I am very anxious to hear thorn 
Kindly describe it in detail. 

47-48. Narayana said:— The Earth was first worshipped by Varaha 
Deva ; next She was worshipped by Brahma. Next She was worshipped 
by all the Munis, Davas, Manus and man. 0 Narada I Now hear the Dby*n> 
praise and Mantra of the Devi Earth, 



Book IX.] CHAPTER IX. 843 

49-51.- The Earth was first worshipped by Bhagavin Visnu with this 
root Mantra (m&l mantra). « Ora Hrira Srhn Klim Vasundnariyai Svaha 
Next He said :-0 Devi Earth ! O Thou Smiling One ! I worship Thee 
who- art worshipped by the three- worlds, whose colour i s white like 
white lotus, whose face is beautiful like the autumnal moon, who art the 
Store-bouse of all gems and jewels, and in whose womb all the precious 
.tones and pearl* are inbedded, and who Las put on a raiment purified by 
Ore. All then began to worship Her with this Mantra. 

52-63. Sri Narayana said :--« Now hear the hymn sung before Her 
according to Kanva Sakha : --0 Thou, the Giver) of Victory! Holder of 
wate.l Endowed with water, full of victory; Consort of the Boar Incarnation, 
Carrier of victory ! Bestow victory on me. O Thou Auspicious One ! 
The Store-houce of all good, O Thou incarnate of all auspieiousness ! 
Bestower of gcod, Thou, the Source of all good to bestow all sorts 
of welfare! Bestow all things that are good and auspicious to mo in 
this world. 

0 Thou ! The Receptacle of all, thn Knower of all, all powerful, 
the Bestower of all desires, O Devi Earth ! Give me the fruits that I 
desire. 

OThou ! Who art all merits Thou, the Seed of all religious merits 
0 Thou, the Eternal, the receptacle of all religious me. its, the home of all 
religious persons, Thou bestowest merits to all. 

0 Thou ! The Store-house of all grams, enriched with all sorts of 
corns, Thou bestowest harvests to all; Thou takest away all the grains 
in this world and again Thou produces! all corns of various kinds 
here. 0 Earth ! Thou art all-in-all to the landlords, tbe Best 
Source of refuge and happiness. 0 Bestower of lands ! Give me lands. 
The above hymn yieldr great religious merits. Ho becomes the sovereign 
of the whole earth for millions and millions of births who rising 
early in the morning reads this stotra. Men who read this acquire 
merits due to giving away lands as gifts. People become certainly 
freed of their sins, if they read this stotra, who take back the, lands 
after making them as gifts, who dig earth on the day of Ambuvachi, 
who dig, wells without permission on another's well, who steal other's 
lands, who throw their femen on earth, who place lamps on the 
°arth. Religious merits, equivalent to one bundled horse sacrifices accrue 
from reading this Motra The;e is no doubt in this. This stotra of 
tbe great Devi is the source of all sorts of welfare and auspieiousness. 



844 Silt MAD DEVl BhAgAVATAM. 



Here ends the Ninth Chapter of the Ninth Book on the. origin 
of the Sakti of the earth in Sri Mad Deri Bhagavatam of 18,000 
verses by Maharsi Veda Vyasa. 



CHAPTER X. 

1*3. NArada said :— 1 am now desirous to hear about the merits 
acquired by making gifts of land, the demerits in stealing away lands, 
digging wells in other's wells, in digging earth on the day of Am- 
buvachi, in oasting semen on earth, and in placing lamps and lights 
on the surface of the earth as well the sins when one aots wrongly 
in various other ways on the surface of the earth and the remedies 
thereof. 

4-30. Sri-NArayana said*— If one makes a gift of land in this Bharata 
of the measure of a Vitasti (a long span measured by the extended 
thumb and little finger) to a Brahinaiia who performs Sandhyft three 
times a day and is thus purified, one goes and remains in Siva 
Loka (the abode of Siva). If one gives away in obarity a land full 
of corn to a Brahmin, the giver goes and lives in Vienu Loka in 
the end for a period measured by the number of dust particles in 
the land. If one presents a village, a plot of land, or grains to a 
Brahmin, both the giver aud the receiver, become freed of their sinu 
and go to the Devi Loka (the abode of the Devi). Even if one be 
present when a proposal for a gift of land h being mode end lays 
"This act is good," one goes to Vaikuntba with one's friends aud 
relatives. He remains in the Kalasutra hell as long as the Sun and 
Moon exist, who takes back or steals away the gift to a Brahmin, 
offered by himself or by any other body. Even his sons, grandsow, 
etc., become destitute of lauds, prosperity, sons, and wealth and remain 
in a dreadful hell named Raurava. If one cultivates the grazing land 
for the cows and reaps therefrom a harvost of grains, one remaius 
for one hundred divine yeais iu the Kumbbipaka bell. If one cultivates 
any enclosure for coirs or tanks mil grow* grains on them, one 
remains in the Asipatra hell for a period equivalent to fourteen Indra's 
falls. One who bathes in another's tank without taking o ff fire baud- 
fuls of earth from it, goes to hell and one's bath is quite ineffectual 
If anybody, out of bis amorous passion casts his semen privately 
on the euface of the ground, he will have to suffer the torments of 
hell for as many years as are the numbers of dust particles on that 
area. If anyone digs ground on the day of Ambuvaoht, one remains 
in hell for four Yugas. If, without the permission of the owner of 
a well or tank, a stupid man clears the old well or tank and dig* 



J0MIX.1 CHAPTfiBX. 845- 

ie slushy eartu from (he bottom, hU labour goes in vain. The merit 
oei to the retl owner. And the man -who laboured so much goes to 
'apta Kunda Naraka for fourteen Indra's life-periods. It any oue 
ikes out live htndfuU of earth from another's tank, when he g08s 
a bathe in it, he dwells in Brahma-Loka for a period of years amount- 
tig to the number of particles in those handful* of earth.: During 
me's father's or grandfather's Sradha ceremony* if one offers pinjla 
vithout offering any food (piada) to the owner of the soil, the Sradlia 
»rformer goes certainly to hell. If one places a light (Pradipa) 
lireotly on the earth without any holding- piece at the bottom, one 
beoomes blind for soven births; and so if one places a conch-shell 
on the ground (Sankba), one becomes attacked with leprosy in one's next' 
birtb. If any body places pearls, gems, diamonds, gold and jewels, the. five 
precious things on the ground he becomes blind. If one places the phallic 
emblem of Siva, the image of Sivani, the SiUgrauu stone on the ground, 
he remains for one hundred Manvantaras to be eaten by worms. 
Conchshells, Yantras (diagrams for Sakti worshippers), the water after 
washing Silas (stones) L e. Charanamrita, flowers, Tulast leaves, if 
placed-on the ground, lead him who places these, verily to hells. The beads* 
garlands of flowers, Gorocbana, (a bright yellow pigment prepared 
from the urine or bile of a cow), and camphor, when placed on the 
"round, lead him wli) places so to suffer the torments of hell. The 
landal wood, Rudraksa matt, and the roots of Kus'a grass also, if 
placed on the ground, lead the doer to stay for one manvantara in the 
hell. Books, the uoral Upanay.ina threads, when placed on the ground 
make the doers unfit for Brahmin birth ; rather he is involved m a 
sin equivalent to the murder of a Brahmin. The sacred Upanayana 
thread when knotted and rendered fit for holding, is worth being 
worshipped by all the castes. One ought to spriukb the earth with 
curd, milk, etc., after oue has completed one's sacrifices. If one fails to 
do this, one will havo to remain for seven births in a hot ground 
with great torment. If one digs the earth when there is an earth- 
quake or when there is an eclipse, that sinner becomes also devoid 
of some of his limbs in his next birth. 0 Muni! This earth » named 
Bhumi since She is the abode of all; she is named Kas>pi s.nce she 
is the daogbter of Kas'yapa; is named Vis'vambharJ since s ho supporU 
.he U.iver!* ; She is named Ananta, since she is endleslly wide; and She 
is „amed Prlthivi .iaee .he is the daughter of the Kmg Pnthu, 
or she ia extensively wide. 

Here .ads the Tenth Chapter of the Ninth ™ 
cu*d Awards the eurfooe of the earth and punishments there of 



848 Sat MAD DEVf Blti&AVATAM. 

in bella— in the MahapurAnam Sri Mad Devt BbAgavatam of 18,000 
vwses by Mahar§i Veda VyAsa. 

CHAPTER XI. 
1-3. The Devarei Nftrada said:—" O Thou, the foremost of the knowots 
of the Vedas 1 I have heard the excellent narration of Earth. Now I want 
to hear the aneodote of GangA. I heard, ere long, that GaugA, of the na- 
ture of Visnu and appearing from the feet of Vianu, the la'vari of the 
Devas, appeared, due to the curse of Bb&rati, on Bharata ; why has she come 
to Bharata : in which Yuga aud asked by whom did she come to Bbarata ? 
O Lord 1 Now describe to me this auspicious anecdote oapable to destroy 
sini and yield religious merits. 

4-33. NArAyana said:—" 0 Child ! In ancient days there was born a 
prosperous Emperor King of Kings, in the Solar dynasty. He had two 
beautiful wives ; one was named Vaidarbhi, and the other was named 
SaivyA. SaivyA delivered a very lovely son his name was AsamanjA. On 
the other hand, the queen VaiJarbhi desirous of getting a son, worshipped 
Sankara, the Lord of Bhutis who became pleased and granted ber request; 
and Vaidarbhi became pregnant. After one hundred years of pregnancy 
she gave birth to one mass of flesh. Seeing this, the queen became very 
afflicted and taking refuge of MahAdeva, began to cry loudly and very 
often. BhagavAn Sankara, tbeu, appeared there in a Brahmin form and 
out that mass of flesh into thousand pieces. Those thousand pieces turned 
out into thousand very powerful sons? Their bodies looked motebrillant tbau 
the mid-day sun. But they were all burnt to ashes by the curse of 
Kapila Muni. And the King began to lament bitterly and he enttred 
iuto the forest. AsamajA practised tapasyA to bring the GangA for one 
lakh years when ho quitted his body in course of time. His son Aros'u- 
mAn practised tapasyA for one lakh years to bring GaugA unto Bharata ami 
he, too, died, Then the son of AmsumAn , the intelligent Bhaglratba, a 
great devotee of Vienu, free of old age and death aud the store 
of many qualifications, practised tapasyA for one lakb years to bring 
GangA on earth. At last he taw r ri Kriena brillant like ten millions of 
summer suus. He had two hands ; there was a flute in bis band; be was 
full of youth in the.dress of a cow-hard. A sight of His GopSla Sundart form, 
wearing a Sakhi's dress, makes one think that He is ever ready to show 
grace on His devotees. He is Para Brahma, whose Substance is Will ! 
be baa no deficiencies. BrahmA, Visnu and Mahes'vara and the other 
Dam and Munis, eta. all praise Him, who pervades everywhere. He is 
*$»t concerned with anything ; yet He is the Witness of all. He is beyond 



Book IX.] CHAPTER XX. M7 

tbe three gunas, higher than Prakriti. A sweet smile is always in bis 
face, whiob makes it the more lovely. There is none equal to him in showing 
Grace to the BhakUs. His raimsot is purified (uninflammable) by fire and 
he is deoorated with gems, jewels and ornaments. The King Bhagiratha saw 
that unforeseen appearance, bowed down and began to praise over and over 
strain. His whole body *as filled with ecstaoy. Then he clearly 
told what he wanted for the deliverance of his family. Bhagavan Sri 
Krisna then, addressed Ganga and said:—" O Sures'vari 1 Go quiokly 
and appear in BhArata, under the ourse of Bharatl. By My command go 
quickly and purify the sons of Sagara. They will all be purified by the 
touch of the air in contact with the Ganges and rise up in divine aerial 
oars, assaming forms like Mine and they will oome to My abode. They will 
there remain always as My attendants and they will not be involved in 
the sins that they committed in their previous births. O Narada ! It is 
stated thus in the Vedas, that if the human soula, taking their births 
in Bh^rati, commit sins for millions an! millions of births, the sins will be 
corapletaly destroyed if they touch once the air in contact with and carrying 
the particles of the Ganges. The sight of the Ganges and the touch of the 
Ganges water give religious merits ten times more than the touch 
with the air in contact with the Ging.is w*ter. People become freed 
of their sins then and there e*pscially if they bathe in the Ganges. It 
is heard in the $rutis that the bathing in the Ganges, if done according 
to rule?, destroys all the sins e.g. the murder of a Brahmin, etc., acquired 
in one thousand millions of births done consciously or unconsciously. The 
merits that are acquired by the bithing in the Ganges on a day of reli- 
gious merit, cannot be described even by the Vedas. Whatever is men- 
tiotied iu the Agaraas is but a mere trifle. Even Brahma, Visnu and 
Mahes'a cm not describe fully the merits of the bathing in the Ganges. 
0 Brahmin ! Suoh is the glori of ordinary bathing. No«? I will desoribe 
the effect of the Ganges bath done with a Sankalap (resolve) ; hear. Ten 
times more tbe result is obtained when the Ganges bathing is done with 
a resolve (Sankalap) than ordinary bath aud if one bathes on the day when 
the sun pisses from one sign to another (in the Zodiac), thirty times 
more religious merits accrue. On the new Moon (Amavyas) day, t'ie 
Ganges bath gives the merits as above mentioned ; but when the Sun is 
in his Southern course (Daks ioAyaaaj double the merits are obtained and 
when the sun is in his Northern course, ten times more religious merits 
are obtained, The Ganges bathing in the time of Chaturmasya, full 
Moon day, AksayA Navamt or Aksaya tritiya yields merits that oannot 
be measured, And if on the above Parva (particular periods of the year on 
which certain caranjonies a« com n»ulai) Jays bjfch bathing, and making 



$Rt MAD'DEVf'BHAGAVATAM. 



ovBr gifts are done, fihere is no limit to the religions irierits ' Acquired •' fiun* 
dred times more than ordinary bath, religious merits are obtained. Great reli- 
gious merits accrue from the Ganges bath on Manvantarft tithi, YugSJva, 
S'ukfft seventh day of the month of Mftgha, Bhtsmfistarat day, As'oMjtami 
day,*and Sri Rama Navamfday.- Again double theraeriU than those of the 
above arise from bathing in the Ganges during the Nanda ceremony. The 
Ganges bath in the Das'ahara tenth tithi gives merits equivalant to Yugftdya 
Snslnam (bath). And if th3 bathing be done on Mahananda or in Mahavft- 
run! day, four times more teligious merits accrue. Ten million times more 
religious merits accrue from the Ganges bathing on Maha Mab8 Varunl 
day than ordinary bath. The Ganges bath in the Sular eclipse yields ten 
times more religious merits than in the Lunar eclipse. Again the 
Snanam in Ardhodaya Yoga yields hundred times more religious merits 
than that of the (solar) eclipse. Thus saying to Ganga beforo Bhaglratba, 
the Lord of the Devas remained silent. The Devi Ganga with her head 
bowed down with devotion, said :— • ■ 

39—42. Ganga said :— If I am after all, to go to Bharata as Thou 
couamandest and under the curse given previously by IJharatI, then tell me 
how 1 would be freed of the sins that the sinners will cast on me. How 
long will I have to remain there ? When, 0 Lord ! Sh»ll 1 be »ble to 
return to the Highest place of Visnu ? O Thou, the Inner Self of all ! 0 
All Knwoing ! 0 Lord ! Whatever else I desire, Thou knowest them all. 
So be pleased to instruct me on all these points. 

43—69. Bhagavan Sri Hari said .— " O Sures'vari ! I know all that » 
you desire ; when you will assume the liquid form, the Salt Ocean will 
your husband. He is My part and you are of the nature of Laksmi ; go tho 
uniQU,of the lover with the love stricken in the world will turn out a happy 
and qualified one. Of all the rivers Sarasvati and others in Bharata, that 
go to mis with the ocean, you will be the best and highly 
fortunate of them all. From today you will have to remain.in Bhfirats 
for a period of five thousand years, under the curee of Bbarati. 
Yoa will be able to enjoy daily and always the pleasures with the 
Ocean. 0 Devi 1 As you are a clever lady, so He is also apt and expert. 
The inhabitants of Bharata will praise Thee and worship Thee with great 
devotion by the stotra which Bhagiratha has composed. He will derive 
the fruit of one horse.sacrifice who will meditate on Thee as per Klnva- 
s'akbft and worship, praise and .bow down to Tb,ee daily. Even if one 
utter " Ganga," •♦Gangs," though one' is one hundred Yojanas away 
from the Ganges, one will be freed of all sins and go to, Visnu-lok«. 
Whatever sins will be oast in Thee by thousand sinners bathing^ iji Thee 
will be destroyed by the touoh of the devotees of Prakriti Devi, Even if 



Book IX.] CHAPTER XI, 849 

thousands' and thousand* of sinners touch the dead bodies and bathe 
in Thee, all those will be destroyed when the Devi Bhaktas.the worshippers 
of Bhuvanee'vari and Maya Vija, will 3ome and touch Thee. 0 Auspicious 
One t Tbou wilt wash a»vay the sins of the sinners, by Thy stay in Bharata 
with other best rivers Sarasvati and others. That will be at once a sacred 
place of pilgrimage where Thy glories will be chanted. By the touch of the 
dast of Thine, the sinner will be at once purified and he will dwell in the 
Devt-loka (Magi Dvip») for as many years as will be the dust there.AU Hail 
to the Devi Bhuvenes'vari! He who will leave his body on Thy lap with full 
consciousness and remeio bering My name, will certainly go to My abode 
and will remain, as My chief attendant for an infinite period. He will see 
countless Prftkritik Layas (dissolutions of the Universe). Unless a man has 
collectod hordes of religious merits, he cannot die in the Ganges ; and if ho 
dies on the Ganges he goes to Vaikuntha as long as the Sun rises in this 
world. I get many bodies for him where he can enjoy the fruits of his Kar- 
arid I then give him My Svirupya (Form resembling Mine) and make 
him My attendant. If any ignorant man, void of any Jnanam, quits his body 
by touching merely Thy water, I give him Saiokya(place in My region) and 
make him My attendant. Even if one quits one's body in a far off place, utter- 
ing Thy Name, I give him place in My region for one life time of Brahma . 
And if be remembers Thee with devotion, and quits his mortal coil at an- 
other place, I give him Sar&pya (Form resembling Mine) for a period of 
endless Prakritik Layas. He instantly gets on an aerial car made of 
jewels and goes with My attendants to the region of Goloka and gets form 
like Me. Those that worship daily My Mantra, that pass their days, 
eating the remnant of the food offered to Me, they need not have any 
distinction whether they die in Tirath or not. They themselves can easily 
purify the three woalds. Getting on the exccellent and best aerial car built 
of jewels, they go to the region of Go-loka. O Chaste One ! Even if the 
friends of My devoteeB, be born in animal births, they also will be purified 
by the devotion shewn towards Me and getting on a jewelled aerial car 
will -be able to go- to Goloka, so difficult of access. Wherever the Bhaktas 
may be, if they simply remember Me with devotion, they will become 
liberated while living by the power of My Bhakti. Thus saying to 
Ganga, Baagavan Sri Hari addressed Bhagiratha:— 0 Child ! Now worship 
Ganga Devi with devotion and chant hymns to Her. The pure # Bhagiratha 
meditated with devotion as per Kauthuma Sakha and worshipped the 
D*vi and praised He C repeatedly. Then Ganga and Bhagiratha bowed 
down to Srt Krij na and Ha disappeared at onoe from their sight. 

70. ,3fj»e Devarsi Narada said :-"0 Thou the foremost of the Knowera 
oitueVedw ! How, by -what Kuthuma Sakha, the noble- King .Bhagt- 

107. 



850 SRl MAD DEVt BHiGAVATAM. 



ratha meditated on the Devi Ganga ; what 3totra did he recite and what was 
the method with which be worshipped the Ganges. 

71-75. Narftyana said:— " 0 Nftrada ! One should first take one's 
b»th, and patting on a clean washed clothing should perform one's daily 
duties. Then one should control oneself and with devotion worship the 
six Devatas Ganesa, Sun, Fire, Visnu, Siva and Siva, Thus one becomes 
entitled to worship. First worship is to be given to Ganes'a for the destruc- 
tion of obstacles. ; the Sun is to be next worshipped for health ; Fire, for 
purification ; Visnu is then worshipped for getting wealth and power ; Siva 
is worshipped for knowlege and SivSni is worshipped for Mukti. When these 
Devatas are worshipped, one is entitled to worship the Deity. Otherwise 
contrary become the effects. Now I am saying what Dhyanam (meditation) 
did Bhagiratha practise towards the Devi Gangu . 

Here ends the Eleventh Chapter of the Ninth Book on the origin 
of the Ganges in the Mahapuranam Sri Mad Devi BhSgavatam of 18,000 
verses by Maharji Veda Vyasa. 

CHAPTER XII. 
1-5. Narayana said:— "0 Narad* ! Nov about the meditation 
'^Dhyan) of the Devi Ganga as per Kanva Sakha, which destroys all the 
sins. " O Gange ! Of white colour like white lotuses I Thou destroyest all 
the sins of men. Thou hast appaarad from the body of Sri Kriana. Thou 
art powerful like Him. Thou art very chaste and pure. Thou hast worn 
the raiment, uninflammable and decorated all over with ornaments made of 
jewels. Thou art more brilliant than one hundred autumnal Moons. Thou 
art also well pleased with a smile on Tby lips. And Thou art alwayi of 
steady youthful beauty (that never wanes). Thou art deir to Narftyana, 
calm and of peaceful temper, anl proud of being His with His fortune. 
Thou bearest the braid of hair, decked with gtrland* of Malati flowers; 
Thy cheeks are anointed with sandal dots, with Sindura bindu (dots of 
red powder, vermilion) and well adorned with various artistic lines made 
of musk. Thy garment and Thy beautiful lips are more red than the 
ripe Bimba fruit (the red fruit of a cucurbitaceous plant) ; Thy teeth vie 
as it were, with the rows of pearls. How lovely are Thy eyes 1 How 
delightsome is Thy side-long glance! How close are Thy breasts like Bol 
fruits 1 Thy loins are thicker and more solid then the plantain trees. 
How do Thy feet look beautiful, defying the beauty of the Sthalapadma 
(ground Lotus)! , ' , 

How do the red sandals look lovely with Kunkuma and ataktak (red 
powder) I Vyhat a red tuijje. Thy feat hwj slu.va vr'.ih th* honey of 



Book tX.] * CHAPTER XII. 85 , 

ParijAt* Bower that is seen on the head of Iudra). The Deva 8 , the Siddhas 
the Munis, offer always Arghyas (offerings of rice with Durba grass) at 
Thy feet ; the ascetics bow down at Thy feet, and it seems as though bo 
ma ny lines of bees are on Thy lotws feet. O Mother 1 Thy lotus feet" give 
liberation to those that want Mukti and enjoyment to those that want 
Uhukti (eujoyments). O Mother I Thou ar t the boon ; Thou art the cbuf 
excellent; Tbou grantest boons and Thou showest Thy favour to Thy devo. 
tees ; Thou beefcowesl the Vis nupadam (the place of Visnu) ; but Thou hast 
come from the feet of Visnu. Thus meditating on the Devi Ganga flowing by 
three routes (in Heaven, earth and infernal regions), the bestower of good 
things one should offer to the Devi sixteen flings: — A-sana, Padya, Arghya, 
water for bathing, ointment (anulepana), Dhupa (scents), Dipa (lights, 1 , 
Naivedya (offerings of food)> betel, cool water, clothings, ornaments, 
garlands, sandal-paste, Achamaniya (water for sipping), and beautiful 
boddiugs and worship Her with these. Then, with folded bands, one 
should perform stotra to Her and bow dowu to Her with devotion. Thus 
the worshipper gets the fruits of A'svamedha sacrifice. 



10. Narada f aid : — " O Lord of the Devas ! At present 1 am desirous 
to hear tho sin-destroying and virtue — bestowing stotra (hymn) of Ganga 
Devi, the Purifier of all those that are fallen from virtue, originated from 
the feet of Visnu, the Lord of world and the husband of Laksnot, Kindly 

narrate all those in detail. 

17-41. N&r&yana said : — " O Narada ! Now 1 am narrating the 
stotra of Gang3 Devi, that destroys all sins and bestows all religious merits, 
Hear. I bow down to the Ganges who appeared from the body of Sri 
Krisna, enchanted by the music of Siva, and, who was bathed with 
the prespiration (water coming out of the body) of Sri Radha. I bow 
down to Ganga Devt who first appeared in the circular dance (Rasa 
Mandalam) in the region of Goloka and who always remains with Sankara. 
My obiesance to the Devi Ganga who remains in the auspicious giaud 
ntsab of Radha (Rasa Mandlain), crowded with Gopas and Gopis, in the 
Pull Moon night of the month of Kaitik. She is one koti yojanas wide 
and one lakb timet one ko{i yojanas loug in the region of Goloka. My 
Obeisance to Her! In Vaikuntha, Ganga is sixty lakh yojanas in width and 
four times that in lenght. My Obeisauce to Her I In Brabma-loka, 
Uangft is thirty lakh yojanas wide and five times as long. 1 bow down 
to Her. In Siva-loka, She is thirty lakh yojanas wide and four times 
that in length. 1 bow down" to Her. In Dhruva loka, She is one ; lakb 
yojanas wide and seten times as long. I bow down to Her. In Chandra- 



352 



SRt MAD DEVt BHAqAVATAM. 



loka She is one lakh yojanas wide and five times as long. My obeUaoce 
to Sri Ganga Devi. I bow down to the Ganges who is sixty .thousand 
yojanas wide in the Surya Iok» and ten times that in length. I bow 
down to Ganga in Tapo-loka who is one lafcb yojanas wide and five times 
that in length. My obeisance to Ganga Devi in Janar-loka, who is one 
thousand yojanas wide and ten times that as long. I bow down to Ganga 
in Mahar-loka who is ten lakh yojanas wide and five times that in length. 
My obeisance to Ganga Devi in Kailas'a who is one thousand yojanas wide 
and one hundred times as long. I bow down to Ganga Devi who is 
known as Mandakini in Indra-loka, and who is one hundred yojanas wide 
and ten times than that in length. My obeisance to Ganga Devi, known 
as Bhooavati in P&tala w ho is ten yojanas wide and five times as long. 
1 bow down to Ganga Devi, known as Alakananda in this earth, who is 
two miles wide, in some places more wide and in some places less wide. 
« I bow down to Ganga Devi who was of the colour of milk in Satya yuga, 
of the colour of Moon in Treta Yuga of the colour of white sandal-paste in 
; Dvapara yuga. I bow down to Sri Ganga Devi who is as water in Kali 
yuga in this earth and as milk in Kali yuga in Heaven. O Child ! 
By the touch of one molecule of the water of the Ganges, all 
the horrible sins inourred in ten million births, the murder of a 
Brahmin and so forth, are burnt to ashes. Thus I have described 
in twenty-one verses the great stotra (human) of the sin-destroy- 
ing and the virtue-increasing merits of Gangs, He reaps the fruit of the 
A'svamedha sacrifice (Horse sacrifice), who daily sings this praise of Ganga 
after worshipping Her with devotion. There is no doubt in this. The 
persons that are without any sons get sons hereby and those who have 
no wives get wives. The diseased get themselves free from their diseases, 
and the man who is under bondage, is liberated from that bondage. He 
who getting up early in the mo rning reads this stotra of Ganga, becomes 
-widely known even if he be not known at* all and he becomes illumined 
with wisdom even if he be quite ignorant. Even if he sees a bad dream, 
he acquires the merit of bathing in the Ganges and of seeing good dreame. 

42-44. Sri Nar&yana spoke :— " 0 Narada ! With this etotra (hymn) 
did Bhagiratha praise the Ganga Devi. Who then went with bim to 
the spot where the Sagara's sons were burnt to ashes by the curse of 
Kapila. By the contact of the wind in touch with the particles of water 
of the Ganges, those sons of Sagara were instantly freed of their curses 
and theyall repaired to Vaikunlha. She is named Bbagirathi, because 
Bhagiratha brought Her to this earth. Thus I have dicoribed to y° u 
the etory of the Ganges. 

- 42-44. This anecdote is highly meritorious and the great step to libe- 
ration, What more do y»u now want to hear 't Say. 



Boor IX.] 



CHAPTER XII. 



853 



46.46. Narada said : — " 0 Lord ! How did Gang! come to flow 
through the three worlds by three routes, and thus purify them ? How was 
she carried and to whioh places ? How did the people of those localities 
acoord respect to Her ? Kindly describe all these in detail. 

47-79. Narayana said :— " O Narada ! On the Full Moon night of 
the month of RArtik in the Rasa inandalam, at the great festivity in honour 
of Radha, Sri Krisna worshipped Radha and remained there. Next 
RMha, worshipped by S'ri Krisna, was worshipped by Brahma and the 
other Devas, by Saunaka and the other Risis, who also stopped there with 
much gladness. At this moment the Devi Sarasvati, the Presiding Deity 
of the Science of Music began to sing lovely songs regarding Krisna, in 
Mine with vocal and instrumental music. Brahma beoame glad and pre- 
sented to Sarasvati a necklace of jewels ; Maha Deva gave her gems and 
jewels rare in this universe ; Krisna presented the best Kaustubha jewel ; 
It&dhika offered excellent invaluable neckkoe of jewels ; Narayana pre- 
sented to her the best and most excellent garland of jewels ; Laksmi gave 
her invaluable golden earrings decked with gems ; Visnu-Mftya Mala Pra- 
krit), Bhagvati Durga, who is Narayani, ts'vari, Is'Sni, presented Her 
devotion to Brahma, so very rare ; Dharma gave her devotion to Dharma 
and high fame; Agai (fire) gavo her excellent raiments purified by fire 
and Vayu gave Her Nupura (toe ornaments) made of gems and jewels. At 
this time, Mahes'vara, tho Lord of Bhiitas (elements) began to sing, at 
the suggestion of Brahma, songs relating to Sri Krisna's grand Rasa 
festival. Hearing this, the Deva3 became very much enchanted and remain- 
ed motionles like statues. With great difficulty, they regained their cons- 
ciousness. Then they saw that there wa? no ttadh:\ nor Krisna in the 
Rasa mandala ; everything was deluged with water. The Gopas, Gopls, 
Devas and Brfthmanas began to cry loudly. Brahma in his meditation 
then o&me to know that Radb;1 and Krisna both have assumed this liquid 
appearance for the deliverance of the peoplo of the world. Brahma and 
others, all began to praise Sri Krisna and said:—" 0 All prevading One ! 
Now be pleased to show us Thy form and grant us our desired boons. At 
that instant a sweet incorporeal vcioe was clearly heard -by all, as coming 
from air above, that, " I am the Self of all, pervading all ; and this my Sakti, 
Radha, is also the Self of all, prevades all ; so there is no separation of u« 
from you all even for a moment. It is only to show our favour to the 
devotees that we asaume special forms. For this reason only there is 
e-parationofusfrom you as regards this body I There is nothing else. 
Besides you. have no necessity with our bodies. 0 Devas ! Now >f my 
Manus, men, Munis, Vaieoavas and .you all, purified by Mantras, 
desire very much 'to sea My Form, clearly, then I tell you to request 
M»!mW to 0 »rr/ out My word. 0 Br*hm* I 0 Creator I Better tek 



854 v Silt MAD DEVl BHAgAVATAM. 



Mabftdeva, tba World-Tcicher, tint He would tailor compose the beautiful 
Tantra S'astra, in accordance with tbe limbs of the V 0 das. And that 
the above S'astra be full of Mantras, capable to yield desired fruits, Stotrai 
(hymns) and Kavachas (protection mantras) and rules of due worship in 
proper order. And that also My Mantra, My Stotra, and My Ka vacua be 
also given thore in a hidden form. So that those people that are sinners 
might not understand their real meanings and thus turn out against Me. It 
may be that one in a thousand or in a hundred may worship My Mantra. And 
My Mantra worshippers, the saints, become purified and come to My Abode. 
If My Sastra be not well made (*'. e,, if every one be able to understand 
its meaning) and if every one be able to go from Bhurloka to Goloka. 
then Thy labour in this creation of tho world will all be in vain. 
Therefore dost Thou better create different worlds according to tho 
differences of Sattvik, Rajasik, and Tamo Gunas ; then some will be the 
inhabitants of this Bhurloka, some will be tbe inhabitants of Dyuloka 
according to their Karmas. O Brahman 1 If Maha Deva promises earnestly 
in this assembly of the Devas, I will then exhibit My True Form. 0 
Narada ! Thus speaking, tbe Eternal Purusa Sri Krisna remained sileut. 
(»*. e., the aerial incorporeal voice stopped). Hearing this, Brahma, tho 
Creator of the world, gladly informed Siva of this. When the Lord of 
Knowledge, the Foremost of the Jnanins, Bhutanatha heaid the- words 
of the Creator, He took the Ganges water in His hands and swore that 
J' I wilt complete the Tantra S'astra, full of RSdhA mantras and not opposed 
to the Vedas. " If one touches the Ganges water and speaks lies, one 
remains in the terrible Kalasutra hell for a period of one Brahma's life 
time. 0 Dvija ! When Bhagavan Sankara said this before the assembly 
of the Devas in the region of Goloka, S'ri Krisna appeared there with 
Radha. The Devas became exceedingly glad to see Him. They praised 
Him, the Best Purusa and they were all filled with rapture and again en- 
gaged themselves in the grand Rasa Festival. Some time after, Maha Devs 
lighted the Torch of Mukti i. e. the Tantra S'astra was published by Htm, 
as promised. O Child ! Thus I have disclosed to you this anecdote, 
so very secret, and hard to be attained. Thus Sri Krisna Himself, ie verily 
the liquid Ganga sprung in the region of Goloka. This holy Gangft, born of 
t he bodies cf Krisna and Radha inseparable from each other, grants enjoy- 
ment, lordship and liberation, &J Krisna, tbe Highest Self, has placed 
Her in various places; so Gangft is of tbe nature of At Kri^a and >*« 
everywhere, oqually honoured everywhere in tho Brahmanda <mih*irsey 

Hero ends the Twelfth Chapter in the Ninth Book on tbe' origfa 
Ganga in the Mabapuranam Srlmad Devi Bhftgavatam ;of 18j000 vWsW 
by 0 Mabarsi Veda Vyftsa. 



Boot IX.] 



CHAPTER XIII. 



855 



CHAPTER Xll I. 

1. Nflrada said.-—" O Lord of tha Dovas I Kindly say in what Loka 
,jid Ganga go after 5000 (five thousand) yean of tho Kali Yuga ? 

2-4. NArayana said :— The Bhagirathi Ganga name down to Bh&rata 
under the curse of Bhftrati ; and whou, tho term expired, She wont back, 
by the Will of God, to the region ot Vaikuntlia. Also at tlio*ond of tho 
juriod of their curses, Bharati and, Tjaksmi, too, left Bhirala and repairer) 
lo Farayana. Ganga, Lakfrai, and Sari*vati,t tho»o t'iree an! Tulaxi 
all these four are so very dear to S'ri Hari. 

.j.O. Narada said:— How did Ganga appoar from tlio lotus foot of 
igiiu ? Why did Brahma put Her in His Kamamlalu V I liavo hoard that, 
auga is the wife of S'iva ; how then, earae S'he to bo the wifo of 
iftrayana ? Kindly describe all these in detail to me. 

7-8. N'arayana said :— "O Muni ! In ancient times, in the region 
i Goloka, Ganga assumed the liquid app.uxanee. She was born of the 
odio-) of Mdb& and Krisna. So She is of tho nature of both of thorn 
nd their parte. GangA is the presiding 'laity- of water. S'he is un- 
called iu Her beauty in this world. Sin: is full of youth and adorned 
fith all ornaments. 

•J. 13. Her face was like the autumnal mid-day lotus and sweet^-milo 
ras always reigning on Her lips ; Her form was very beautiful ; Her colour 
iras as bright as molted gold and She looked brilliant like the Autumnal 
doon. Eyes and mind get cool and become pleasant '»t Her beauty and 
adiance; She was of purely Snddha Sattva ; Her loins were bulky and 
iard and She was covered with excellent clothings all over Her body 
Her breasts wore plump and prominent ; they were raised, ban 1 , and 
licely round. Her eyes very fasoinatic-r, always casting side-lonj> 
,'lauoes. Her braids of hair situated a little oblique and t he garland 
dI" Milati flowers over it made Her look extremely handsome. Tho 
saudal-paete dot and tho vermillion dot were seen on Her fore- head. 
Ou Hor cheeks tbe leaves of musk were drawn and Her lips were 
ted like Bandhuka flowora and they looked enchanting. Her rows of 
teeth 'looked like rows of ripe promegranates ; tho ends of Her cloth 
uol inflammable by fire, worn in front in a knot round tho waul 
She sat by the side of Krisna, full of amorous desires, and abashed 
She covered Her face with the end of Her cloth and was seeing, 
w i*h a steadfast gage the face of tbe Lo«l and She was driDking the nectar 



856 Sat MAD DBVt BHAGAVATAM. 



of Hit faoa with groat gladness. Her lotus face bloomed aod baoame 
gladdened at the expecation 'of a first amorous embrace. She fainted 
on seeing the Form of Her Lord and a thrill of joy passed all over 
Her body. In the meanwhile Radhikft came up there. R&dba was 
attended by thirty kotis of Gopis. She looked brilliant like tens of 
millions of Moons. Seeing Ganga by tho side of Sri Krisna, Her 
face and eyes bocame reddened with anger like a red lotus. Her 
colour was yellow liko chatapaka and Her gait was like a maddened 
olephant. She was adorned with various invaluable 'ornaments made 
of jewels. Her pair of clothing! were tied round Her waist. They 
were decked with invaluable jewel* and not inflammable by fire, 
(.fire-proof). The Arghya offered by Sri Krisna was on Her lotus-feet 
of the colour of a flowering shrub — Hibiscus mntabilis and She was going 
slowly step by step, The Risis be^an to fan Her with white Chamaras no 
sooner She, desoending from the excellent aeroplane decked with jewels, 
began to walk. Below the point where the parting of the hairs od 
the head is done, there was the dot of Sindura on Her fore-head. 
It looked brilliant like a bright lamp flame. On both sidos of thi? 
Sindurabindu, the dot of musk and the dot of Sandal-paste wero seen. 
Wbon She began to quiver with anger, Her braid, with Parijata 
garland round it began to tremble also. Hor lips adorned with 
beautiful colours, begar* to quiver also. She took Her seat angrily on n 
jewel throne by the side of Sri Krisna. Her attendants took their 
seats in their allotted positions. Seeing R&dha, Sri Krisna got up 
at once from His seat with reverence and addressed Her, smiling and 
began to converse with Her in sweet words. The Gopis, very much 
afraid and with their heads bent low, began to chant hymns 10 
Her with devotion. Sri Krisna also began to praise Her with stotras. 
At this moment Ganga Devi got up and praised Her with various 
hymns and asked Her welfare with fear and with humble words. 
Out of fear, Her throat, lips and palate were parched up. She took refugo 
humbly at Sri Krisoa's feet. Sri Krisna then took Gauga Devi' on 
His breast when She beoame calm and quiet. At this interval 
Sures'vari Ganga looked at Radhfi, seated on a throne, lovely and 
sweet, as if She was burning with Brahma Fire; Sinoe the beginning 
of creation, She is the Sole Lady of innumerable Brahmas and She 
is Eternal. At the first sight, She looked yonng as if of twelve years 
old. Nowhere in any Universe can be seen a lady so beautiful and 
•o qualified. She was peaoeful, calm and quiet, lovely, infinite and 
having no beginning nor end. She was au»pk>ious, well endowed with all 
avu pioious iJgas, prosperous, aid having, the good fortune of baring * ^ 



Book IX.] CHAPTER XIII. 



867 



husband. She was the foremost jewel amongst the ladies and 

appeared as if all the beauties were concentrated in Her. B&dhft is 
the (left) half of Sri Krisna's body ; whether in age or in strengsh 
or in beauty she was in every way perfectly equal to Sri Kriana. * 
Laksmi and the Lord of Laksmt both worship Radha. The excellent 
brilliance of Sri Krisua was overpowered by the beauty of Radha. 
Taking Her seat on the throne Sho began to chew betels offered 
by Her attendants (Sakhis). She is the Mother of all the worlds ; 
but uo one is Her mother. She is fortunate, respected and proud. 
She is the Ruling Lady cf Sri Krisna's Life and Soul and ever dearer 
to Him than His Prana (vital breath). 0 Devarsil Ganga, the 
Governess of the Devas, looked at Her over and over again with a 
steadfast gaze ; but Her eyes and mind were not at all satiated. At 
this moment, Radha addressed smilingly to Sri Kriena, the Lord of the 
world, humbly and in sweet words. 0 My Lord I Who is that Lady 
sitting by Thy side, looking askance, eager and with a smiling 
countenance. She is enchanted with Thy beauteous form and fainting 
away. Her whole body is excited with rapturous joy. Hiding Her 
face with cloth She is frequently looking at Thee. Thou also dost 
look on Her smilingly and with desires. What are all these ? Even 
duriu" My presence in this Gohka, all these bad practices are being 
rampant. 

44-51, It is Thou that art doing all these bad things often and often ! 
We are female sex ; what shall we do ? We are naturally, of a very pleasing 
temper, simple. I bore and forgave all these out of our love. O Licentious 
One I Take Thy Beloved and go away quickly from this Goloka. Otherwise 
these things will not bid fair to Thee. Firstly, One day I saw Thee, united 
with Viraja Gopi, in Chandana (Sandal wood) forest. What to do ? At 
the request of the Sakhis, I did forgive Thee. Then, hearing My footsteps, 
Thou didst fly away. Viraja, out of shame, quitted Her body and 
as f umed the form"" of a river. That is million Yojanas wide and 
four times as long. Even to this day that Viraja is existing, testifying 
to Thy Glory (near P.iri, Jagannitha) ! Wheu I went back to My home 
Thou didst go to Viraja again and cried aloud " 0 Viraje 1 0 Viraje !" 
Hearing -Your cry, Viraja, the Siddha Yogini arose from the waters, out of 
HerYogio power, and when She showed Thee Her divine appearance, 
decked with ornaments, Thou didst draw Her to Thy side and cast Thy 
seed in Her. It is owing to the casting of that seed in the womb of 
Viraja that the seven oceans have come into existence 1 

52-107. Swmdly-One day I saw Thee in actual intercourse with the 
Oopi named Sobhft ! Hearing My footsteps, Thou fled'st away that day also. 

108 



S58 Silt MAD DKVl MiOAVATAM. 



Out of shame 3obh4 quitted Her body and departed to the sphere of 
Moon (Chandra Mandal). The cooling effect of the Moon is due to this 
SobhA. When Sobha was thus distressed, Thou didst divide Her and put som e 
parts to gems and jewels, part to gold, partly to excellent pearls and gems, 
partly on the face of women, partly to the bodies of Kings, partly to the 
leaves of tree?, partly to flowers, partly to ripe fruits, partly to corns, 
partly to palaces and temples, partly to purified materials, partly to youo" 
and tender shoots and foliage, and partly to milk. Thirdly— I saw Thee 
united with Prabha Gopi in Bindraban. Thou fied'st away, hearing My 
footsteps. Out of shame, Prabha quitted Her body and departed to the 
8olar atmosphere. This Prabha (lustre) is fierce luminosity of the Solar 
atmosphere. Out of the pangs of separation Thou criedest and didst divide 
Prabha and didst put sorao parts in Fire, partly amidst the Yaksas, partly 
into lions, among men. partly amongst the Devas, partly in Vaisnavas, 
partly in serpents, partly in Brahmanas, partly in Munis, partly in 
ascetics, and partly in fortunate and prosperous ladies. Thou hadst to 
weep then after Thou hadst thus divided Prabha, for Her separation and 
and fourthly I saw Thee in love union with the Gopi Santi in Rasa 
Mandalam. On the coming of the spring season, one day Thou with 
garlands of flowers on Thy neck and with Thy bxly besmeared with sandal 
paste and decked with ornaments, wast sleeping on a bed of llowers with 
Santi Gopi, decked with gernw, in a temple made of geius and pearls and 
illumined by a lamp of jewels and Thou wast chewing the betel, given by 
Thy beloved. Hearing My sound Thou fied'st away. Santi Gopi, too, out of 
fear and shame quitted Her body aud disappeared in Thee. Therefore 
Santi is reckoned as one of the noblest qualities, Out of the pain of 
separation. Thou didst divide the body of Santi and distributed partly 
to forests, partly to Brahma, partly to Mo, partly to Suddha Sattvu 
Laksmi, partly to Thy Mantra worshippors, partly to My Mantra wor- 
shippers, partly to the ascetics, partly to Dharma, and partly to tbo 
religious persons. Fifthy-Dost Tbou remember that one day anointing 
all over Thy body fully with the sandal paste and good scent and with 
garlands on Thy neok, well dressed, decked with jewels, Thou wast sleeping 
with Ksama (forgiveness) Gopi in ease and happiness, on a nice bedding 
intesperoed with llowers and well scented. Thou wert so much over- 
powered by sleep after fresh intercourse that when I went and disturbed, then 
Thou two didst get up from the Sweet sleep. I took away Tby yellow robesi 
the beautiful Murali (flute), garlands made of forest flowers, Kaustubha gems, 
and invaluable earrings of pearls and gems. I gave it back to Thee at 
the earnest request of the Sakhis. Thy body turned black with sin and dire 
shame. K*am,a then quitted Her body out of shame and wi»nt down to the 



Book IX.] CHAPTER XIII. 869 

earth. Therefore Kjama turned out to be the repository of best qualities. 
Out of affection to Her, Thou didst divide Her body and distributed them 
partly to Vi«nu, partly to the Vai^navas, partly to Dharma, partly to 
the religious persons, partly to weak persons, partly to ascetics, partly to 
the Devas, and partly to the Pundits (literal y persons). O Lord ! Thus 
I have described Thy qualities as far as I know. "What more dost Thou 
want to hear ? Thou hast many more qualities ! But I am not aware 
oftbem. Having thus spoken, the red-lotus eyed Radha began to re- 
buke Gang& sitting by the side of Sri K risiia with Her head bent low 
out of shame. At this time Ganga, who was a Siddha Yogini came to 
know all the mysteries, and instantly disappeared from the assembly in 
Hor own water form. 

The Siddha Yoigni Rldha came to kuow alsj, by Her Yogic power, the 
secrets of Ganga and became ready to drink the whole water in one sip, 
Ganga, knowing this intention of Bad hi, by tier Yogio power, took 
refuge of Krisna and entered into His feet. Then Radha began to look out 
for Ganga everywhere .' — First She searched in Goloka, then Vaikuntha, 
then Brahma-loka ; then She searched all the Lok.is one by one but no. 
where did She find Gsn^a. All the places in Goloka became void of 
of water ; all turned out dried mud and all the aquatio animals died and 
fell to the ground, And Brahma, Visnu, Siva, Ananta, Dharma, 
Indra, Moon, Sun, Maims, Munis, Siddhas, ascetics all became very 
thirsty and their throats became parched. They then went to Goloka, 
and bowed down with devotion to Sri Krisna, Who was the Lord 
of all, beyond Prakriti, the Supreme, worthy to bt; worshipped, the 
Bestower of boons, the Best, and the Causo of boons ; Who is the 
Lord of Gopas and Gopts; Who is formless, without any desire, 
unattached, without refuge, attributeless, without any enthusiasm, 
changeless, and unstained ; Who is All Will and who assumes forms to 
show favour to His devotees; Who i; Sattva, the Lord of truth, the 
Witness and eternal Pun ja, a-d Who is the Highest, the Supreme Lord, 
the Bert and Excellent, the Highest Self and the Supreme God. 
They b*gan to hymn Him. All were filled with intense feelings with 
devotion ; tears of love were flowing from their ey£s and the bodies 
of all were filled with ecstacy, the hairs standing in ends. He was 
Para Brahma ; His Substance was made of Transcendental Light, Who 
is the Cause of all Causes, who was seated in a wonderlul throne, 
built of invaluable gems and jewels, *ho was being fanned by the 
Gopas with white ohowries, who was seeing and hearing with great 
delight, and smiling countenance, the dancing and singing of the 
GopSs, who was «*ewi«g the seated betel offered by B&dha and who 



860 



Sat MAD DEVl BhAgAVATAM. 



was residing in the heart of His dearest Sri Radha, who was the 
Perfect, all pervading, and the Lord of the Rasa Circle. The Manus, 
Munis, and the ascetios all bowed down to Sri Krisna, no sooner 
they beheld Him. Joy and wonder at once eaught hold of their 
hearts. They then looked at one another and gave over to Brahma 
the task of communicating their feelings. The lour faced Brahm/I. 
with Visnu on His right and V8ma Deva on His left, gradually 
came in front of Sri Krisna. Wherever He cast His glance in the 
Rasa Mandalam, He saw Sri Krisna, full of the Highest Bliss, of the 
nature of the Highest Bliss, sitting. All have- turned out Krignas; 
their seats were all uniform; all were two armed) and with flutes in 
their hands; on every one's neck is the forest garland ; peacock's tail 
was on the top of everyone's crest and Kaustubha jewols were on a I 
their breasts. The Forms of all of them were very beautiful; ver) 
lovely and very peaceful. No difference at all between them whether 
in form, or in qualities, or in ornaments, or in radiance, in age, in 
lustre, in no respect no one was inferior to another. No one was im- 
perfect ; no one was deficient in lordliness. It was indeed very difficult to 
make out who was the master and who was the servant. Sometimes He 
is seen in His Teja form 'as the Great Light, and them is nothing 
else; sometimes there is that Clear Divine Form ; sometimes He comes 
Formless ; sometimes with form ; and again sometimes both wilh and 
without form. Sometimes there is no Radhtt; there --is only Kiisnn; 
And sometimes again in every seat there is the Yugal Murti Radha 
and Krisna combined. Sometimes Radha assumes the form of Krisna. 
So the Creator Brahma could not make out whether Sri Kriena was a 
female or a mole. At last He meditated on Sri Krisna in his heart-lotus 
and began to chant hymns to Him with devotion and prayed for forgiveness 
for his misdoings. When SVi Krisna got pleased, the Creator, opening 
His eyes, saw S'ri Krisna on the breast of S'rf Radha. There were 
His attendants on all the sides and the Gopls nil around. Seeing 
this, Brahma, Visnu, and Mahes'vafa bowed down to Him and san<,' 
His praises. 

108-U3. Sri Krifna, the Lord of Lakehmi', the • Qmnipresent, 
Cause of all, tho Lord of all, and the Internal Ruler of all, knew 
their intentions and, addressing them, separately said:—" 0 Brahman ! 
It it all well with you ? 0 Lord of Karoala I Come here. 0 Mahadeva ! 
Come here; let all be well to yon. » You all have eome to me for 
Ganga. Ganga has taken refuge under My feet out of fear for Rftdba. " 
Seeing Ganga by My fide, Radha wanted to drink Her op. However 1 



fiooK IX,] CHAPTER XIII. 86l 

will give over Ganga to the hands of you all; but you will have to 
pr*y to Rftdhfi, so that- Ganga becomes fearless of Her. " The lotus 
born Brahma smiled at S'rt Krisna's words and began to sing hymns 
to ltadha, Who is fit to be worshipped by all. The Creator BrahmS, 
the Compiler of the Four Vedas, the Four-faced One praised Radbft 
w itb His Four heads, bent low and addressed Her thus -.— 

114-125. Brahma said:— " O RAdlie 1 Gang&, appeared from Thee 
aud the Lord S'ri Krisna. Both of you were transformed before into 
the liquid forms in the RasS. Mandalam, on hearing the music of S'ankara. 
And That Lquid Form is Gang8. So She is born of Thee and S'ri 
Krisna. Hence She i» like Thy daughter ant] to be loved ns Buch. 
Sho will be initiated in Thy Mantra and She will worship Thee. The four 
urmod Lord of Vaikuntha will bo Her husband. And when She will 
appoar in parts on earth, the Salt Ocean will be Her husband. 0 
Mother! The Ganga thafr dwells in Goloka, is dwelling everywhfre. 
0 Governess of the Deva.%1 Thou art Her mother ; and She is always 
Thy Self born daughter. Hearng, thus, the words of Brahma, ltfldhtt 
gave Her assent towards the protection of Ganga. And then Ganga 
appeared from the toe-tip of Sri Kri?na. The liquid Gangsi, then, 
assumed Her own form and, getting up from water, was received with 
great honour by the Devas. Bhagavan Brahma took a little of that 
flanges water in His Kamandalu and Bhagavan MahAdeva kept some 
of it in His own head. 

The lotus born 4 Brahma, then, initialed Ganga into the Rftdha Mantra and 
gave Her instructions, KfidhaStotra (hymn of HSdha) according to the Slma 
Veda, Radii* Kavncha (protection mav,tra*), Kftdhi Dhydn (meditation on 
IUJha), method of worship of I»dh», and R8dha's purafchnrana. Ganga 
worshipped Radh& according to these instructions and went to Vaikuntha. 
0 Muni ! Lak§mt, Sarasvati, Ganga, and the world purifying Tulasi, 
these four 'became the wives ot Narayana. Krisna, then, smiled and 
explaine.1 to Brahma the history of Time, hardly to be comprehended by 
others. He then spoke :— " O Brahma ! 0 Vienul 0 Mahes'vara ! Now 
you better take GangA and I will now tell you what a change has 
hsen effected by this time. Hear. 

126.136. You, the three Devas, the other Devas, Munis, Manus, 
Siddhae, and other Mahfttraas that are present here, are living now. For 
this region of Goloka is Dot affected by Kaia (Time). Now the Kalpa » 
going to expire. So in the other regions than Goloka and Vaikunjha, the 
Brahmas, etc, that were existing in all other Universes, have all now dis- 
solved in My Body. 0 Lotus-born ! Save Goloka and Vaikuntha, all are now 
wfor water, the pr # .gfc,t 9 of «rth, B*»« V «° 4 7 ° nl 



962 SRt MAD DEVf BHAGAVATAM. 

Brahrasndas and Ganga will go to that newly created BrahmArida. [ 
will also create other worlds and the Brah mas thereof. Now 70a all 
better go with the Devas and do your own works respectively. You have 
waited here for a long interval. As many Brahmas that have fallen all 
appear again. Thus saying Srt Krisna, the Lord of R&dhft went to His 
Inner Chamber. The Devas also instantly retired from that spot and 
engaged themselves earnestly in the creation work. Gang3 remained as 
before till then in the region of Goloki, Vaiknntba. 5iva!oka, 
Brahma-loka, and in other plaoes, by the command of S'ri Krisna. She is 
named Visnupadi, because Sho appeared from the feet of Visnu. Thus 
I have described to.you thU pleianfc, essential story of Gangd, leading to 
liberation, What more do you tow want to hear ? Say. 

Here ends the Thirteenth Chapter tho anecdote of Ganga in the 
Ninth Book in the MahapiirAnam Sri Mad Devi BhApavatam of 18,000 
verses by Mabarsi Veda VyAsa. 



CHAPTER XIV. 

1. Ntrada said :- " 0 Lord ! Ganga, Lakf mi, Sarasvati, and the worl 1 
purifying Tulasi, these four, are dearest to Narayana. Out of these, Gangu 
went did the region of Goloka to Vaiknntba. So I have heard. But 
how did She come to be the wife of NArAyana, I have not heird. Kindly 
describe this. 

H. Narayana said : — Brahma came from Goloka to the region of 
Vaikuntha accompanied by (Jan, 'A. 

4-23. BrabmA said to Narayana : -" O Lord IGingA, born of the 
bodies of Radha and Krisna, full of youth, raodost* extraordinarily beautitul, 
ot pure Suddha Sattva, and void of anger and egoism, does not liku 
to marry anyone save Thee as She is born of Thee. But RAdha is of a very 
proud nature and very wrathful. She was even ready to drink up Ganga. 
But Ganga at once and intelligently took refuge into the ftet of Sri Krisni. 
So the whole Goloka became void of water. Seing this, Ijhave come hore to 
know in particular the whole history of the case. Then Sri Krisna, the 
Knower and the Ruler of the hearts of all, came to know my heart and 
instantly caused GaogA to issue from His toe and handed Her over to 
me. I bowed down to Sri Krisna and now I have come, with Ganga to 
Th«e. Now Thou dost marry the Sures'vari Ganga according to the 
Gandh&rra rule of marriage. As Thou art a Deva of taste and 
humorous in the assembly of the Devas, so Ganga is. As Thou art 
a gem amongst the males, so She is the gem amongst the 
fem*fet. And, th<* unipa of a humorous man with a humorous woman is 
•xMriiugly pleMWfc, N^wjwry *hia tydy who has com* of %, « wn 



Iook IX.] CHAPTER XV. m 

nccord to Tbee. Sri Maha Laksmi becomes annoyed with one whe> does" 
not marry a woman who has come spontaneously. There is no doubt in this. 
The wise men do never insult the Prakriti. All the Punkas (males) 
»re born of Prakriti and all- the females are parts of Prakriti. 
So Prakriti and Purufa are both inseparable and verily one and 
the same. So these two should never insult each other. (If 
Thou 8*yest that Ganga is attached to Krisna ; how canst Thou marry 
Her. The reply is) As $ri Krisna is beyond th; attributes and beyond 
Prakriti, so Thou art also above Prakriti. The oue-balfof Sri Krisna is two- 
armed p the other balf of Sri Krisua is four-armed. Radha has appenred 
from the left side of S'ri Kris na. He Himself is the right half and Padma is 
His left-half. (As there is no difference between Radha and Kamala so 
there is no difference between Sri Krisna and Thee. Therefore as Ganga 
is bora of Thy body, she wants to marry Thee. As Prikriti aud Purusa 
are really one and the same without any difference, so the males and females 
ire one. Thus speaking tj Narayana, Brahmft handed Gans;u over to 
Narayana and went away. Narayana, then, married Ganga smeared with 
sandal paste and (lowers, acoording to the rules of the Gandarbha marriage, 
The Lord of Lakf mi I hen spent bis time happily in enjoyment with Ganga. 
Ganga had to go to the earth (under the Bb.Vati's curse) and afterwards 
returned to Vaikuntha As Ganga appeared from the feet of Visnu, Sho 
is denominated Vifnupadi. Ganga Devi was very much overpowered with 
enjoyment m Her first intercourse with Narayana ; so much so that She 
remained, motionless. Thus Ganga spent the days happily with Narayana. 
Sarasvatis jealousy toward* Ganga did not disappear, though She was 
advised by Laksmi Devi not to do so. Sar isvati cherished incessautly 
the feeling of jealousy towards Ganga. Hut Ganga had nob the least 
foeling of jealousy towards Sarasvati. 

At last, one day, when vexod too much, Ganga became angry and cursed 
Sarasvati to take Her birth in Bharata. So Laksmi, Sarasvati aud 
<<anga were the wives of Narayana. Lastly Tulasi became the wife 
of Nftrayana. So the number of wives of Narayana amounted to four. 

Here euds the Fourteenth Chapter in the Ninth Book on the story 
of Ganga becoming the wife of Narayana in the Mabapuranam Sri Mad 
Devi Bhagavatan of 13,000 verses by Mabarsi Ved» Vyasa. 

CHAPTER XV. 
1-6. Nftrada said :— " O Bhagavan ! How came the pure chaste 
. Tulasi to be the wife of Nftrayana? Where was Her birth place? And what 
was She in Hfer previous birtb ? What family did She belong to? Whose 
daughter was She ? And what austerities did She practise, that She got 



Mt fet MAD DBVl BHAGAVATAM. 



NArayana for Htfr husband, Who it above Prakriti, not liable to obange 
whithout any effort, the Universal Self, Para Brahma andthe Highest God ; 
Who is the Lord of all, omniscient, the Cause of all, the Receptacle of all, 
Omnipresent, and the Preserver of all. And how did Tulasi, the chief Devt of 
Narayana, turn out into a tree? Herself quite iunocent, how She was 
attacked by tbe fierce Asura? " 0 Removor of all doubts ! My mind, plain 
and simple, has become restless. I am eager to hear all this. So kindly out 
asunder all my doubts. 

7-40. Narayana said:— "O Narada ! The Manu Dakja 
Savarni was very religious, devoted to Visnu, of wide renown, of 
a great name, and born with Visnu's part?. Uaksa S&varni s son Brahma 
Savarni was also very religious, devoted to Visnu and of a pure Suddha 
Suttva Guna. Brahma Savarni's son, Dharraa Savarni was devoted to 
Vispu and He was the mastsr of bis senses. Dharma Savarni's sons Rudra 
Savarni was also a man of restraint and very devoted. lludra Savarni's 
son was Deva Savarni, devoted to Visnu. Deva Savarni's son was Indr a 
Savarni. He was a great Bhakta of Visnu. His ton was Vrisadhvaja. 
But He was a fanatic Saiva (devoted to S'iva). At his house S'iva Himself 
remained for three Yugas according to the Deva measure. So muoli so 
that Bbagavan Bhutanatha loved him more than His own son. Vrisadhv- 
aja did not recognise Narayana, nor Laksrai nor Sarasvati nor another 
body. He discarded the worship of all the Devas. Ho worshipped Sankara only. 
The greatly exciting Laksmi Puja (worship of Maba Laksmi in the mouth 
of Bhadra and Sri PaSobami Puja in the month of Magha, which are 
approved of by the Vedas, Vrisadhvaja put an entire stop to these and tbe 
Sarasvati Puja. At this the Sun became angry with the King Vrjfadhvaja, 
the discarder of the holy thread, the hater of Visnu, and cursed Him tbu» :— 
" 0 King 1 As you are purely devoted to Siva and Siva alone, and as you 
do not recognise any other Devus, I say within no time, you will be 
deprived of all your woalth and prosperity. " S'ankara, hearing tbio 
curse, became very angry and taking His trident, ran after tbe Sun. The 
Sun, becoming afraid, accompanied His father Kas'yapa and took refuge ol 
Brahma. Bbagavan Sankara went to tbe Bra lima Loin, with trident 
in His hands. Brahma became afraid of Mahadeva and took Son to 
the region of Vaikunfha. Oat of terror, tbe throats of Brabroii 
Kas'yapa, andj Sun became parched and dry and they all went afraid 
for refuge to Narayana, the Lord of all. They all bowed down to 
Him and praised Him frequently and finally informed Him. of the <» ae0 
of their coming and wby they were so much afraid. N&rAyana -showed then* 
meraj5 f ai»d granted them "Abbaya" (n » fear). O You J Who are afraid 
take T reat. Whatoause of "fear there can be to yon, wbenll am here'" 



Book IX.] * <Gtt£*TBm XV. 

Who.™ When Me, whweve* he may be, involved in danger or fear 
I go there w.tb the '-Sudare'an disc in My hand and save h£ O 
Devw! I am always the Creator, Preserver and Destroyer 0 f thia 
universe In the form of Visnu, I am the Preserver ; in the form 
of Bwbml, I am the Creator ; and in the' form of Mahes'a, I am 
the Destroyer. I am 4>i va , I am you ; and I am the Surya, 
composed of the three qualities. It is I who assumes many forms 
and preserves the universe. Better go to your respective places, What fear 
can j» euspeofc ? I say,. alt your fears due to SWkara,. are verily removed 
from this day. Bhagavan S'ankara, the Lord of all, is the Lord of the 
S&dhas. He always hears the words of His Bhaktas ; and He is kind to 
them. He is their Self. Both the Sun and &va are dearer to Me than 
My life., No one is more energetic than S'ankara and the Sun. 
Mahadeva can easily create ten million Suns and ten million Brahmas. 
There is nothing impossible with Sulap&ni. Having no consciousness 
of any outer thing, immersed, day and night, in meditating on Me. 
witb His whole heart concentrated, He is repeating with devotion 
My Mantra from His. five faces and He always sings My glories. I 
am also thinking, day and night, of His welfare. Whoever worships 
Me in whichever way, I also favour him similarly. Bhagavan Maha 
Deva is of the nature of Siva, all auspioiousness ; He is the presid- 
ing deity of S'iva, that is, liberation. It is because liberation is obtained 
from Him, He is called Siva. O dear Narad a ! While Nar&yana was 
thus speaking, the trident holder Mahadeva, with bis eyes red like 
reddened lotuses, mounting on His bull, came up there and getting 
down from His Bull, humbly bowed down with devotion to the Lord 
of Lak$mi, peaceful and higher than the highest. Narayana was 
then seated on Hin tbrono, decked with jewel ornaments. There 
was a crown on His most ; two earriugs were hanging from His 
eara ; the disc was in His hand, forest flower's garlands on His neck ; 
of the colour of fresh blue rain cloud; His form exceedingly beautiful. 
The four-armed attendants were fanning Hifa with their four hands ; 
His body smeared all over with sandal-paste and He is wearing the 
yellow garment. That Bhagavan, distressed- with the thought of welfare 
for. His Bhaktas, the Highest - Self was sitting on a jewel throne and 
chewing the' betel offered by Padma and with' smiling countenance, seeing 
and hearing the dancing and singing of the Vidyadharis. When Mahadeva 
bowed down to Narayana, ; Brahra,a also bowed down to Mahadeva. The 
Sun, tpo, surprised, bowed down to Mahadeva with devotion. K.ie'- 
yapa, 'too,' bowed and' with great bhakti, began to praise Mahadeva. 
Oq the otnw band, Sankara praised Narayana and took His seat on 
■ ' '''' )f ' 109. ' 



866 &r! MAD DBV! ftHAQAVATAM, 



tbe throne. The attendants of Narayana began to fan Mabideva 
with white okowries. Then Visnu addressed FJinf with sweet neotar 
like voice, and said :— " 0 Makes' vara ! What brings Thee here ? Hast 
Thou been angry ? " 

41-45. Mahldeva said:— "0 Visnu ! Tbe King Vrisadhavaja is 
My great devotee ; he is dearer to Me than My life. The Sun has 
cursed him and so I am angry. '' Out of the affection for a son 
I am ready -to kill Surya. Surya took Brahma's refuge and now he 
and Brahmi have taken Thy refuge. And Those who being distres- 
sed take Tby refuge, either in mind or in word, become entirely 
safe and free from danger. They conquer death and old age. What 
to speak of them, then, of those who come personally to Thee and 
take Tby refuge. The remembrance of Hari takes away all dangers. 
AH good comes to them. O Lord of the world ! Now tell me 
what becomes of My stupid Bhakta who has become devoid of fortune 
and prosperity by the curse of Surya. 

46-51. Vienu said : — " 0 Sankara! Twenty-ooe yugos elapsed within 
this one-half Ghatikf, by the coincidence of Pale (Daiva). Now go 
ijiiickly to Thy abode. Through the unavoidable coincidence of the 
cruel Fate, Vrisadhvaja die 1. His son Rathadhvaja, too, died. Ratbadb. 
vaja bad two noble tons Dharmadhvaja and Kus'adhvaja. Both of 
them are great Vaisnavas; -but, through Surya's curse, they have 
become luckless. Their kingdoms are lost ; they have become destitute 
of all property, prosperity and they aro now engaged in worshipping 
Maha Laksmi. Maha Laksmi will be born in parts of their two 
wives. Then again, by the grace of Laksmi, Dharmadhvaja and 
Kus'adhvaja will bs prosperous and become great Kings. O {?ambhu ! 
Your worshipper Vris'adhvuj i is dead. Therefore Thou dost go back 
to Tby place. 0 Brahma, O Sun ! 0 Kas'yapa I Yon all also better go 
to your places respectively. O N&rnda! Thus saying, Bhagavan Visnu 
went with His wife to the ih"ner rooms. The Devas also went gladly 
to their own places respectively. And' Mahadeva, too, Who is always 
quite full within Himself, departed qu'ckly to perform HisTapas. 

Here ends the Fifteenth Chapter on the question of anecdote of 
Tulasi in the Ninth Bopk : in the Mahapurananr ^ri Mad Devi 
Bhagavatam of 18,000 verses by Maharsi Veda Vyasa." v 



CHAPTER XVI. 
1-30. " 6ri Narayana said :-0 Muni 1 Dharmadhvaja and Kus'adhvaja 
practised severe tapasySs and worshipped Laksmf. They- then get 
separately their desired boons. By the boon of Maha Laksmi, they 



Book IX.] CHAPTER XVI. 867 

became again the rulers 'of the earth. They acquired great religious 
merits and they also had thair children. Tin wife of Kus'adbvaja was 
tiamed Malavatl. After a long time, the chaste wife delivered one 
daughter, born of the parts of Kamala. The daughter, on being 
barn, beoame full of wisdom! On baing born, the baby began to sing 
clearly the Vedio mantrame from the lying-iu-ohamber. Therefore She 
was named Vedavati by the Pundits. She bathed after her birth and 
beoame ready to go to the forest to practise revere tapas.. Everyone, 
then, tried earnestly to dissuade her, devoted to N&rayana, from this 
enterprise. But she did not listen to anybody. She -went to Ptiskara 
and practised hard tapasya for one Manvantara. Yet her body did 
not «et lean a bit ; rather she grew more plnmpy and fatter. By 
decrees her vouth began to shew signs in her body ; one day she heard 
.n incorporeal voice from the air above, « O Fair One! In your next 
birth Sri Hari, adored by Brahma and other gods, will be your 
husband." Hearing this, her joy knew no bounds. She went to the. 
solitary caves in the Gaodhamadau mountain to practise tapae again. 
When a long time pas 3 ed away iu this tapasya, one day the irresist,- 
b ,e Ravana cvme there as guest. No sooner VedavaU saw the guest, 
than she "gave him, out of devotion to the guest water to wash h.s 
^ delicious fruitvand cool -water for his drink. The v.Uai, jmj** 
the hospitality and sitting there, began to ask - 0 An p c.ous 
One! Who are you? Seeing the fair smiling lady, w,t . beaut.ful ee b 
heT faoe blooming like the autumnal lotus, of heavy lo.ns and of full 
1st that viUafn became passionate. He lost ^ntire.y aH cons^us 

-ess like an inanimate body. H - ; ^ ^ „ 

ould he speak. That w.ckecl can never go futile. Sh, 
her. And the pra.se of the Higher aa wollll . 



0JuWh9 speak. ^^tCr^T^ - 
her. And the pra.se of the Higher aa ., 
became pleased and g^ted ^S^J%T^ have touch, 
But she also pronounced th. cur*, ^ ^ ^ ^ 

my body out at passion, then you w ft ^^ a! Thus saying to 
family for my/ sake » Now see my power ,OSW ^ ^ 
R&vaua, Vedavatt left her boo»y by her yog . i ^ ^ 
took her body and delivered it to the o»g t e pe atedly 
to his own home. ^ght over J » ™ M ft mirw ,e 

and exclaimed. "What wonder have 1 Thig Vedavati, of 

this lady. ha. wrought I ftavana thus the daughter of 

pure oUracL, took her birth awards 



SRi MAD .QK1f( JW&ftAVATAM. 



Janaka,. For ^ the sake of this SjtS, Rav»na,was jruiued,, wfM» ;jt Jij« 
whole family., /By thV religions . meciti of bar previous hjckh, *hj aecstio 
lady got Bhagavftn Hari Sri Rama Chandra, the Ful^stof the FqH, for bjK 
husband and remained for a long time in great enjoyment with the. ,Lord 
of the world-; a thing very difficult , to, be attained I . Though, sjhe.iwja a 
Jatisrnara (one who . knows all about her pust ,}]yps), abedid no^feel 
any pain due to . her practising severe austerities in her, previous birth, ; 
for when the pains end in success, ,^he pains are not tl^en folt at 
all Sita, in Her fresh youth enjoyed various pleasures in the oompany 
of- her" husband, handsome, peaceful, humorous and witty, .the,.. chief 
of the Devas, loved by the female sex, well 7 qualined, and just what 
she desired. But the all-powerful Time is irresistible ; the truthful 
itamaohandra, the scion of the Raghu's family, had to keep up the 
promise made by his father and so he had to go to the forest, ordeine J 
by Time. He remained with Sita and Laksmana near the sea. Qnce 
the Qod Fire appeared to Him in the form of a Brfthmana. Fire, in 
a BrAhmin»form, saw Rama Chandra morose and became himself 
mortified. ' Then the Truthful Fire addressed the truthful Ramaehandra:;- 
"OBhagav&n Ramaohandra ! I now speak to you how, time U 
now coming to you. Now has come the time when your Sita ^ will 
be stolen." 

31-48. The course of Destiny is irrestible ; none ol*e is , more 
powerful than Time, Fate. So give over your Sita, the World/Mother 
to me -and keep with you this Chhftya Sita (the shadow s »t2l ; the 
false Sita). When the time of Sita's ordeal by fir.) will take pjaca< 
I will give Her back to you. The Devas united have sent rae to 
you. I am not really a Brahmin ; but I am Agin l}ova .(eater cf 
oblations). Ramaehandra heard Fire and gave his assent. But his 
heart shattered. He did not speak of this to Laksmana. By the 
yogic power Agni (Fire) created a Maya Sita. This Maya SUA, 0 
N&rada, was perfeotly equal to the real Sita. Fire, then, handed this 
Maya Sita to the hands of Ramaehandra. Hutasana (fire) took tho 
real Sita and said "Never div.ulge this to any other body '' and went 
away. What to speak of divulging the secret to any other .body, 
Lakf mane even* could not know it. By this time Rama law, one 
deer/ mads, of all gold. ? Te bring that deer earefuljv ^' to , her, ^ 
gent ■ BAmaohandra with great eagerness., Pitting", jlitS unofy 
Laktmana's oare, in .that forest, R^ma wei(|! himself ; immediately, and 
pierced the deff by , one arrow. That Maya mrlm (the "deer created 
by magw powere)f on fhewg f pieroed, pried, out * ak Lakfmanal ana 
seeing Hari before Mm and remembering the aanie' of ffMi^Wtteil 



Hook IX.] , J CHAPTER, XVI. 



8tiy 



W^Kf?*./!^ d «« r then vanished ; and a divine body mad.e Us 
•PBW"IS,-W:-i^. Tni * WW _ body mounting on an uftM q „ r 

made of j«w«k apoen^d to, Vaikujjtha. That MAyik (raajia)' , deer 
was i,n i .its , previoui birtb, a servant of the two gate-keepers of 
Vaikuotba; but, for the *ake of some emergency, he had to take up 
this Bakhsiia birth. He again became tbe servaut of two door-keepers 
of Vaikunjba. On tbe other hand Sita Devi, hearing the cry " Ha 
Laksmana I ' became vary distressed and sent L*ksmana in search of Rama. 
No sooner <Jjd Laksraana get .out of the hermitage, :the irresistible Ravana 
took away Sita gladly to the city of Lanka ((Ceylon). Now lWmachandra, 
seeing Laksnuua on the way iu the forest, bee nine merged in the 
ocean of sorrows and without losing any tune came hurriedly to the 
hermitage where he could not Hud Sit;\. Instantly lie fell unconscious 
on the ground ; and, after a long time, when he regained his consciousness, 
he lamented and wandered hero and there in search of Her. After some 
d iys on the b»nks of the river Godivari, getting the information n'f Sita, he 
budt a bridge acoss the oie.in with the help of His monkey armies. Theh he 
entered wi f h his ar.uy into Lanka and slew Havana, with arrows with 
all his friends. When Sita'.s orde,»l by lire came, Agni (Kire) handed 
over the real SiU to Rumachandra. The Shadow Sua then humbly 
addressed Agni and llama Chandra "O Lord! What am 1 to do now '( 
Settle my case. 

49-515. Agni and Ramaohandni both of them then said to Chlwya 
Sita: — "O DavJ ! (la fc> Puskar* and practise Upasy a there that 
,iUce is the giver of religious merits and then you will be the Svatga 
Laksmi (Laksmi of Heaven). Hearing this, the Chhayft Sita went,and 
practised tapasyil for the three divine lakh years and became MahA Lak,8mi. 
This Svarga Lakfmi appeared at one time from the sacrificial lvunda (pit). 
She wai known m the daughter of Drupada and became the ,wife of the 
live Paodavas. She was Veda Yati, the daughter of Kus'adhvaja in theSatya 
Yuga ; Sita, the wife of Rama and the daughter of Janaka in Treta Yuga; 
»nd Draupadt, the. . daughter of Drupada, in the Dvapara Yuga. As she 
existed in the Satya, Treta, and Dvapara Yugas, tbe ■Three X»gas,r bence 

She is Trihayanf. * "i ' 

■ ■,/.. . 
5*. Nafada,, said -;,tt, " -0 Chief of Munis I O Remover of doubts I 
Why had Draupajdi fiy* husbands ? A great doubt has arisen in my 
mmd on tbii; points,, Remove my doubt. ,. , . w 

55-63. j^arajioasa^ ■* 0 Devareil When, in the oity of toft* 
'^wal Sia^mV betore'lUma/' th^ Chhaya Sltft, full rjf y"outb»4nd 
WtW^w/i^K" Agm 'Wri ' iind ^Kamtolrtndr^ "bdtfr J toM 



870 . 5Rt MAD DEVt BHAGAVATAM. 

Her to go to Puskara and worship Samkara. While this Cbb&yft Sitl 
was practising austerities ia if uskara, She became very anxious to get a 
good husband and asked from MahaDeva the • boon " Grant me a 
husband " and repeated it five times. Siva, the chief among the humorous, 
witty persons, hearing this, said " 0 Dear ! You will get five husbands." 
and thus granted her the boon. Therefore She became the dearest wif; 
of the five Pinda vas. Now hear other facts. When the war at Lanka 
was over, Sri IUraaohandra got his own dear wife Slta, and installing 
Vibhifana on the throne of Lanka, returned to Ayodbya. He ruled for 
eleven thousand years in Bharata and finally went to Viikuntha with his 
all his subjects. Vedavati, the iocamation in part of Liksmi dissolved 
in the body of Katnali Thus T have described to you the pure anecdote 
of Vedavati. Hearing this destroys sins and increases virtue. The four 
Vedas reigned incarnate, in their true forms, on the lips of Vedavati ; hence 
She was named VeJavati. Thus I have told you the anecdote of the 
daughter of Kus'adhvaja. Now hear the story of Tulasi, the daughter of 
Dharmadhvaja. 

Here end3 the Sixteenth Chapter in the Ninth Book on the incarnation 
of Maha Laksrai in the house of Kus'adhvaja in Sri Mad Devi Bhagvatim 
of 18,000 verses by Maharsi Veda Vyasa. 

CHAPTER XVII. 

. 1-19.' Sri Narayana said :- " O Narada 1 The wife of Dharmadbwja 
was Madhavi. Going to the Gandharaadan mountain, She began to enjoj 
with great gladness, the pleasures with the king Dharmadhvaja. The be 
was prepared, strewn with flowers and sjeuted with sandal-paste. SI 
smeared all over her body with sandal-paste. The flowers and cm 
breeze in contact with the sweet soent of sandal-paste began to oool th 
bodies. Madhavi was the jewel amongst women. Her whole bod; 
■wis very elegant. Besides it was adorned all -over with jewel ornaments 
A»«he was humorous, so the king wa* very expert in ihat respeot I 
tomed as if the Creator oreated especially for Dh»rm*lbvaj*, tin homoroo 
tadyHMUft expert in amorous afoirs. B.th of them were, skilled « 
amoVous sports;' So no one did like to desist from amorous enjoy^ 
One hundred" divine years passed in this way, day and nigh* P« 
unnoticed. The kin^then g3t*,ck bis consciousness and ttoeute j 
his amoroas embraces; But the lustful woman did h<* 
satisfied. However, by the Den's influence, she became ^ 
poncived for one hundred year, In the womb there was the m »r ^ 
ofUkimijandthe body's lustre increased day by .day. Jfc* 

t^^spioL Amsa/and on an auspicious combin.Uon of ph-*- 



ook 1X0 . CHAPTER XVII. 871 

ilars and their houses,, she delivered on the full moon night of the 
ionth of Kartik one beautiful daughter, the incarnation in part of Laksmi. 
he face of the baby looked like the autumnal moon ; Her two eyes 
isetnbled autumnal lotuses and her upper and lower lipa looked beautiful 
ke ripe Bimba fruits. The daughter began, no sooner it was born, to 
ook on all sides of the lying-in-room. The palm and lower part of feet were 
eJ. The navel was deep and below that there were three wrinkles. Her 
oins were circular. Her body was hot in the winter and cold in the 
mminer and pleasant to touch. Her hairs on the head were hanging 
ike the roots of the fig tree. Her colour was bright like Champaka ; She 
was a jewel amongst women. Men and women cannot compare her beauty. 
The holy wise men named Her Tulasi. As soon as she was born, she looked 
of the female sex, full in every way. Though prevented repeatedly by 
all, She went to the forest of Badari for practising Tapasya. Theie she 
practised hard Tapasya for one lakh divine years. Her main object 
was to get Narayana for her husband. In summer she practised 
Panchatapa (surrounded by fire on four sides and on the top) ; in the 
winter she remained in water and in the rainy season she remained 
in the open air and endured the showers of the rain, twenty thousand 
years. She passed away thus in eating fruits and water. For thirty 
thousand years she subsisted only on the leaves of trees. When the 
forty thousa; dth year came, she subsisted only on air and her body became 
thinner and thinner day by day. Then for ten thousand years after- 
wards she left eating anything whatsoever and without any aim,, stood 
n only one le 3 '. At this time the lotus-born Brahma, seeing this, appeared 
lore to grant her boon*. 0 » seeing Him, Tulasi immediately bo ved dow.i 
o Brahma, the Four-faced One riding on His vehicle, the Swan. (Note.— 
flie vehicle theory of the Devas came from Egypt. The Devas were 
without vehicles at first and were faced half-beasts. Then they were 
rendered men and their vehicles were fancied as beasts. The face of the 
Durga Devi was thought of as that of a tiger.] 

20. He then addressed her and said :— " 0 Tulasi I Ask any 
boon that you like. Whether it be devotion to Hari, servantship to* Hari, 
freedom from old age or freedom from death, I will grant that to you. 

21-27. Tulasi said :— " Father 1 I now*3ay you.my mind. Hear. What 
' the use of hiding away my views out of fear or shame to One who 
lows everything reigning in One's Heart. 

I am Tulasi Gopi (cowherdess) ; 1 used to dwell before in the Goloka. 1 
as a dear she-servant of Radhika, the beloved of Krisna. I was also born ol 
««r in part. Her Sakhis (female attendants) used to love me. Onoem lWsa 
'l»?dalam I was enjo^d by Goviuda; bull was not satiated and while 



872* V Sat MAD DEVI BHAGAVATAM. 

1 was lying Jown in an unconscious state, Radbft, the Governess-hV-ohief 
c of the ^asa circle, came there and saw' me in' that state. She rebuked 
Gobinda and, out of anger, cursed me :—" Go at once and be born' as 
a human being." At this Govioda spoke to me :— " If you go and practise 
Tapas in Bharata, Brahma will get pleased and He will grant you b6on. 
When you will get Narayana, the Four-armed, born of Me in part as ' your 
husband. " 0 Father 1 Thus speaking, Sri Krisn'i disappeared out of sight. 
Out of Radha's fear, I quitted my body and am now born in this world. Now 
grant me this boon that I gat the peaceful, lovely, beautiful Narayana for 
my husband." 

28-87. Brahma said:— "0 Child Tolasil.Tha Gopa (cowherd) 
Sudaraa was born of Sri Kiisna's body. At the present time he is very 
energetic, He too, under ths curse of RAdhft, has come and taken bis birth 
amobgst the DaDavas. He is named S auk ha Chuda..No one is equal to him 
id stredgtb." * n Goloka, when he saw you before, fie was overpowered with 
passion for you. Only out of Radha's influence, he . could not embrace you. 
That Sudatna is Jatismaia (knows all about his previous births) ; and 
yotr, too; are Jlti Smart. There is nothing unknown to you. 0 
Beautiful One ! You will uow be his wife. Afterwards you will get 
Narayana, the Beautiful and Lovely for your husband. Thus under 
the cars.* of Nirftyana. you will be transformed into the world 
purifying Tuhwi tree. You will be the foremost amongst the flowers 
and will be dearer to Narayana than His life. No one's worship will 
be complete without Thee as leaf. You will remain as a tree in 
Biudr&ban and Vou will be widely known as Vrindabani. The Gopas and 
Gipis will worship Madhava with Your leaves. Being the Pres.dmg . 
Deity of the Tulasi tree, you will always eoj6y the company of Krisoa 
the best of the Gopas. O Nlrada ! Thus bearing Brahma's words 
the Devi Tulasi became very glad. Smile appeared in her face. SIm 
then bowed down to the Create! and said :t- 

38-40. " O Father ! 1 speak now truly to Theo that 1 am n" 1 
a* devoted to the four-armed Narayana as 1 am devoted to. Sy^iw 
Sundara,' the two-armed. For my intercourse with. Govioda. $»» Krij?" 
was suddenly interrupted and my desire Was not gratified. It is because 
of Sri Govinda's words that I prayed for the four-armed.- Nhw it apf»» j 
certain ihat by Thy grace I will get again uiy .Gwinda. very b«j 
to be attained. But, OFf/therl Do this that I be out. tin* 
Bftdhft. ' '* ' " 

MWdMmW***to you. By.HerGra^yeuwnibedpW^ 
a» Her life. R&dhika will not be able to know anything of your i» 



Book IX.] • ^ CHAPTER XVIII. m ,. 

dealings, , O Fortunate ! You will be dear to Govinda like Radu4, Thus 
saying,' Brahma, the Create of the world, gave her the sixteen 
lettered Radha mantra, stotra, Kavacha and mode of worahip and 
puras'charana and He blessed her. Tulasi, then, engaged herself in worship. 
0i„S Radha, ' as directed. By the boon of Brahma, Tulasi attained Siddhi 
(success) lik» Lakami. Out of the power of the Siddha mantra, She 
jrot her desired boon. She became fortunate in getting variou 
pleasures, hard to be attained in this world, Her mind became quiet. 
All the toils of Tapasya disappeared. When one gets the fruit of 
one's labour, all the troubles then transform to happiness. She then 
finished ' her food and drink and slept on a beautiful bed strewn with 
flowers and- scented with sandal paste. 

Here ends the Seventeenth Chapter of the Ninth Book on the 
anecdote of Tulasi in Sri Mad Devi Bhagavatam of 18,000 verses 
by Maharsi Veda Vyasa. 

CHAPTER XVIII. 
1-9,6. Narlyana said:— "Thus highly pleased, Tulasi went to sleep 
with a gladdened-heart. She, the daughter of Vrisadhvaja, was then 
in her blooming youth and while asleep, the Cupid, the God of five arrows, 
shot at her five arrows (by which one gets enchanted and swooned). 
Though the Devi was smeared with sandal paste and She slept on 
a bed strewn with rtowers, her body was felt as if being burnt. Out of 
joy, tha hairs stood on their ends all over her body ; her eyes were reddened 
anr) tier body be^an to quiver. Sometimes She felt uneasiness, sometimes 
dryness ; sometimes She got faint ; sometimes drowsiness and sometimes 
a^'mn pleasantness ; sometimes she became conscious, sometimes sorrowful. 
Sometimes^ she got up from her bed ; sometimes she sat ; and some- 
times she fell agiiu to sleep. The flower-bed, strewn with sandal- 
piste, appeared to her full of thorns ; nice delicious fruits and oold 
water appeared to her like poison. Her house appeared to bet like a 
hole in a ground an 1 her fine garments seemed to her like fire. 
The mark of Sindura on her forehead appeared, as it were, a boil, a 
sore. She began to see, in her dreams that one beautifcl, well 
slothed, humorous, young man with smile in his lips, appeared to her. 
His body was besmeared with sandal-paste and decked with excellent 
jeweh; garlands of forest flowers were suspending from his neck, 
-oming • there* be was drinking the honey of her lotus face. He was 
'peaking on love, themes and- on various other sweet topics. As if 
16 was embracing, amorously .and enjoying the pleasures of intercourse 
Mta th»>in*ewiour§e he *w« going away; again he was coming near. 

110 



914 6*t MAD DEVf BHioAVATAM. 



The l«dy was addressing him " 0 Darling I O.Lord of my heart ! Where 
do you go. Come close. " Again when she beeame conscious, she began 
to lament bitterly. Thus on entering in her youth, the Devi Tulasi 
began to live in the hermitage of Badari (Plum fruit, It may 
signify womb. Those who visit Badari are not to enter again ia * 
any womb). On the other hand the great Yo>i 3ankhachuda obtained 
the Kriina Mantra from Maharei Jaigtsavya and got siddbi («ucees8) 
in Puskara Tirtha (sacred place of pilgrimage where one crossf s the world). 
Holding on hie neck the Kavacba named Sarvamangslamaya and obtaining 
the boon from Brahma as be desired, he arrived at Badari, by Brahm&'s 
command. The signs of the blooming youth had just begun to be visible in 
the body of Sankhachuda as if the God of Love incarnated in his 
body; his colour resembled that of white Champakas and all his body 
was- decked with jewelled ornaments. His face resembled the autumnal 
full moon; bis eyes were extended like the lotus leaves. The beau- 
tiful form was seen to sit in an excellent nerial car, mtde of pearls and 
jewels. Two jewel earrings, nice and elegant, suspended upto his cheek ; his 
neck was adorned with I'ttrijAta (lower garlands ; and his body was smear- 
ed with Munkuiu and scented sandal-paste.. O Niirada ! Seeing $anklia- 
chuda coining near to her, Tulasi covered her face by her clothings 
mid she, with a smiling countenance, cast repeatedly sidelonsj glances on 
him and bent her head low abashed in the expectation of a fiesu 
intercourse. How beautiful was that clear face of her I It putdoan 
the autumnal moon in the background. The invaluable jewelled ornamenis 
were on her toes. Her braid of hair was surrounded by sweet scented 
Malati garlands. The invaluable jewelled wonderful earrings like 
the shape of a shark were hanging up to her cheek. £xir*ordinar.ly 
beautiful necklaces were seen being suspended to the middle of her 
breasts and added to the b^uiy thereof; on her arms *nd band* 
were jewelled banglos and conch ornaments ; jewelled armlets and 
on fingers excellent jewelled rin^s were seen. O Muni ! Seeing ihat 
lovely beautiful chaste woman of good nature, Sankbucbuda came to 
her and taking bis seat addressed her as follows :— 

27. " O Proud One ! O Auspicious One ! Who are you ? Whose 
daughter are you? You look fortunate and blessed among wemeu. 
I am your silent slave. Talk with me. 

28-30. That beautiful eyed Tulasi, full of love, replied to 6ankba- 
cbuda with smiling oountenance and face bent low :— H I am the daughter 
of the great king Vrisadhvaja. I have come to this forert for tapaey* 
and »<a engaged in this. Who are you ? What busine* hvn you t0 
talk with me ? Yau can go away wherever you like. , I bave heard 



}ook IX ] CHAPTER XVIII. 875 

11 the Sastras that persons born of a noble family never speak with 
sdies of a respectable family in privacy. 

31.703. Only those that are lewd, void of any knowledge in the Dharma 
lAstraa. void of the Vedic knowledge and who are not Kulinas, like to speak 
vitb women in privacy. And those women, too, that look externally beanti- 
ul but very passionate and the Death of male*, who are sweet tongued 
jut filled with venom in tbeir hearts, those who are sweet externally 
nit like a sword internally, those that are always bent in achieving 
,heir own selfish ends and those that become obedient to their husbaurls 
"or their own selfish ends otherwise behaving as they like, those that are 
Hied inride with dirty things and outside looking pleasant in tbeir faces 
ind eve «, wbose characters are pronounced as defiled, what intelligent, 
learned and noble-minded man can trust them ? Those women do not 
discriminate who are their friends or who are their enemies ; they 
want always new persons. Whenever they see a man well dressed, they 
want to satisfy their own passions. And they pretend with great 
care that they are very chaste. They are the vessels of passion ; they 
always attract the minds of others and they are very enthusiastic in satisfying 
their own lust. They verbally shew that they want other men to go a* ay 
but at hearts, feelings for intercourse remain preponderant ; whenever 
they i-ee their paramours in private, they laugh and become very glad 
but externally thtii fcharae knows no bounds. When they do not have 
ll.eir intercourses with their paramours they become sell-conceited ; 
their bodies burn with anger and they begin to quarrel. When their 
lesions are satisfied fully, they become glad and when there is » 
deficiency >n that, they become sjrrowlul. For the sake of good and 
*weet food and cold drinks, they waul beautilul young persons, quali- 
fied and humorou*. They eom-ider witty young | ersons clever in holding 
intercourses, more dearly than tbeir sons, ind if that beloved one 
b. comes incapable or aged, then he is considered as an enemy. Quarrels 
and anger then emue. They devour these men as serpents eat rats. 
They are bo.dness personified and they are the source of all evils 
and vices. Even Brahms, Visuu and Mahes'a remain deluded before them. 
They cannot find out any clue of their minds. They are t' e greatest 
obstacle in the path of tapasya and the closed doors for liberation. 
Devotion to Hari cannot reach those women. They are the raposi* 
tories of Maya and they hold men fast by iron chains in this wor d. 
They are like magicians and false like dream.. 'I bey enchant others by 
external beauty ; their lower parts aw very ugly and Uliod wi n 
excrements, faeces, of foul scent and . very unholy and smeared with 
bM. Tb« Creator BhagavAn has created them a. such, the Miya to 



876 SrI MAD DEVt BH AGAVA TAM. 

the Mftyftvis and the venom to those who want liberation, and as.inviiible 
to those that want to have them. Thus saying Tulasi stopped. 0 Nlrada ! 
Sankhaehuda, then smilingly addressed her as follows 0 Devi ! What 
you have spoken is not wholly false ; partly it is true and partly it, 
is false. Now hear." The Creator has oreated this all-enohanting female 
form into two parts. One is praiseworthy and the other is not, Ho 
has created kakjmi, Sarasvati, Durga, SAvitri, and RUhS, and others 
as the primary causes of oreation ; ao th<>re are the prime creation? 
Those women that are born of their parts, are auspicious, glorious 
and much praiseworthy. Satarupft, Devahutf, Svadhi, Svaha, Daksina 
Cbhftyavati, Rphini, Varunlni, Sachi, the wife of Kuvera, Diti, Aditi. 
Lopamudra, Anasaya, Kautabhi (Kotari), Tulasi, Ahalyft, Arundhati. 
Mena, Tara, Mandodari, Damayanti, Vedavati, Gangft, M»na9a, p u st;, 
Tueti, Smriti, Medba, Kalika, Vasundhara, Sasthi, Mangalaohnndi, 
M&rti, wife of Dharma. Svasti, Sraddha ; Saiiti, Kanti, Kfinti, NidrA, 
Tandr4, Ksudha, PipftsS, Sandhy4, Ratri, Diva, Sampatti, Dhriti, 
Kirti, Kriya, Sobha, Prabha, Siva, au<l other women born of the Prime 
Prakritis, all are excellent in every Vuga. The prostitutes of the 
beavens are also born of the above women in their parts and parts of 
parts. They are not praiseworthy in the universe ; they are all regarded 
as unchaste women. Those women that ire of Sattva Gunas are all 
excellent and endowed with influence. In the universe they are good, 
ohaste and praiseworthy. This is not false. The Pandits declare 
them excellent. Those that are of liajo Gunas, and Tamo Gunas are 
not so praiseworthy. Those women that are of Kajo Gunas are known 
as middling. They are| always fond of enjoyment?, yield to them, and 
always ready to aohievs their own ends. These women are generally 
insincere, delusive, anil outside the pale of religious duties. Therefore 
they are generally unchaste. The ' Pandits consider them as mid- 
dling. Those women that are of Tamo Go nas are considered as 'worst. 
Those born of noble families can never speak with other wives iu a 
private place or when they are alone. By Brahma's command 1 have 
oome to you. O Pair One ! I will marry you now according to 
the Gandharha method. My name is Sankhachuda. The Devas flyaway 
from me. out of terror. Before I was the intimate Sakha (friend) of 
Sri Hari, by the name of Sudamft. Now, by Radhikft's curse 1 am 
born in the family of the Dftnavas. I was a Parisad (attendant) of 
Sri Kriana and the chief of the eight Gopas. Now, by Rfldhikft's curse 
I am born as Sankbaobuda, the Indra of the D&nava9. By Sri Krisoa's 
grace and by His mantra, I am Jfttiemara (know of my past births). 
You, too, a,re J4tisaura Tubsi. S.-i Krisaa enjoyed y6u before. By 



Book IX.] CHAPTER XVIII. 8;7 

Rftdhika's anger,, you are now born in Bharata. I w « very eager to enjov 

you then ; oat of Rfldhika's fear I could not. 

72-87. Thus saying, iWhaohuda stopped. Then Tulasi gl ad ! y Bnd 
smilingly replied t—« Such persons (like you) are famous in thjg wor , d . 
good women desire Such husband,. Really, I am now defeated by you 
in argument. The man who is conquered by woman is very i mpure nA 
blamed by the community. The Pitri Lokas, the Dev., Lokas, and the 
(iaa-lharbtaLokmoa, look upon men, overpowered by women, as mean, 
deipioAle. K»en father, mother, brother, et 3 ., hate them mentally It 
is said in the Veda 8> that the impurities during birth and death are 
expiated by a ten days observance, for the Br&hmanas, by twelve day 
observances for the Ksattriyas, by fifteen days observances for the Vai*'v,s 
and by one month's observance for the Sa.lras and other low caste* But 
the impurity of the man who is conquered by women oonoot be eipiitod 
by any other means except (his dead body) being burned in the fun -rai 
pyre. The P.tru never accept willingly the pindas and offering of w.ter 
(IVpauas) offered by fia women -conquered-.^*. So much so that the 
Devas even hesitate to accept flowers, water, etc., offered by them on their 
names. Those whose hearts are entirely subdued by men, do not acquire any 
fruits from their knowledge, Tapasya, Japam, five sacrifice-, worship, 
learning and fame. I tested you to ascertain your strength in 
learning. It is highly advisable to choose one's husband by examining 
his merits and defect?. Siu equivalent to the murder of a Brahmin 
is committed if oue gives in marriag! one's daughter to one void of 
all qualifications, to an old man, to one who is ignorant, to a poor, 
illiterate, diseased, ugly, very angry, very harsh, lame, devoid of 
limbs, deaf, dumb, inanimate like, and who is impotent. If one gives in 
marriage a daughter to a young man of good character, learned, 
well qualified and of a peaceful temper, one acquires the fruits of 
piTlorming ten horse sacrifices. If one nourishes a daughter and sells 
hf r out of greed for money, one falls to the Kumbhipaka hell. That 
sinner drinks the urine and eats the excrements of that daughter, remaining 
in that hell. For a period equal to the fourteen Indra's life-periods they 
aio bittoa by wotms and crows. At the expiry of this period, they 
will have to be bdrn in this world of men as diseased persoos. In 
their human births they will have to earn their livelihood by sel'ing 
flesh and carrying flesh. 

S8«100. Thus saying, when Tulasi stopped, Brahma appeared on 
the scene and addressed Sankachuda :— " O Saukhaohuda I Why are 
you spending Uselessly your time in vain talks with Tulasi ? Marry 
tor goon by the Gandharba method. As ypu are a gem amongst 



878 &Rt MAD DEVt BHitGAVATAM. 



males, so She is a gem amongst females. It is a very happy union 
between a bumorus lover and a humorou* beloved. OKing! Who 
despises tbr great happiness when it is at one's haod 1 He who 
forsakes the pleasure is worse than a beast in this world. 0 Tulasi ! 
And what for are you testing the- n>bly qualified person who is the 
tormentor of the Devas, Aiuras and DAnavas. O Child t As Laksml 
Devi is of NArAyana, as RAdhikA is of Krisna ; as ie My SAvitri, 
as Bhava's is BhavAnt, as Boar's is Earth, as Yajua's is Dakaioi, 
Atri's Anasuyl. Gautama's AhalyA, Moan's Rohini, Brihaspati'a Tara, 
Mann's fSatarupA, Kandarpa's Rati, Kas'yapa's Aditi, Vas'iatha'g 
Arnndhati, Karddama's Davahuti, Fire's SvAhA, Indra's Saeht, Oanes'a's 
Pusti, Skanda's Devasena, and Dharma's MQrti, so let you be the dear wife 
of Sankhachuda. Let you remain with Sankbaohuda, beautiful as he 
is, for. a long time, and enjoy with him in various places as you 
like. When Sankhacbuda will quit bis mortal frame, you would go 
to Goloka and enjoy easily with the two-arraed Sri Krisna, and 
in Vaikuntha with the four-armed Krijria and with great gladness. 

Here ends the Eighteenth Chapter of the Ninth Book on the 
union of Sankhachuda with Tulasi in the Mahapuranam f5ri Mad Devi 
Bh&gavatam of 18,000 verses by Maharsi Veda Vylsa. 

CHAPTER XIX. 

1. NArada said :— " 0 Bha^avan ! Wonderful is the story that 
has been now recited by yon. My ears are not satisfied. So tell me 
what happened afterwards. " 

294 Narlyana said:— " 0 NArada I The Creator Brahma, blessiii" 
tbem, departed to His own abode. 'I be D&nava married Tulasi under 
the Gandharba method. The uelestial drums sounded and the flowers weie 
showered. In the beautiful lovely house the DAnavei.dra, remained in 
perfect enjoyment. Tulasi, too, being busy with fr-sh intercourses, 
bee i me almost mad after them. The chaste Tulasi ar.d daukhachuda 
both became deeply immersed in the ocean of blus in their sexual ui ion 
and began to enjoy sixty-four sorts of amorous sports. In the S&slrns 
on love affairs, all the oonnections of limbs with limbs that aie 
described, as the lover and the loved desire, tbey both enjoyed these 
with perfect freedom and pleasure. The plaoe was eolitary ; to add to it, 
the scenery was grand and lovely ;.so nothing remained untasted of 
the several tastes of amorous pleosures. On the banks of the river, 
in flower-gardens, they slept on the flower-beds smeared with sandal- 
paate, and enjoyed the amorous pleasures, Both were adorned with 



Book IX.] CHAPTER XIX. 879 

jewel ornaments ; both were skilled in amorous practice* . , 0 uo one 
jested. The chaste Tula?! out of her nimbleness due to youn» age 
Miily stole into the heart of her husband. Sankhach&da, too, a great 
expert in knowing other's amorous sentiments, attracted the' heart of 
Tulasi. Tulasi obliterated the sandal marks from the breast of the Kinsr 
and the sign of tilak from his nose. The . King also wiped away 
the dot of Sindur and Ah.ka (.vermillior.) marks from Tulasi's forehead and 
put mark* of nails on her round plump breast*. Tulasi also hurt the King'* 
left side by her bracelets. Then the King bit the lips of Tulasi. 
Thus each one embraced the other, kissed each other and each one 
be.'an to charapoo the thighs, legs. etc. When both of them thus 
spent their time in sJtaorous sports, they got up and began to dress 
themselves as they desired. Tula*! smeared Sankhachuda's nose with 
red sandal-paste mixed with kunkuui (saffron), smeared his body with 
iweet-acented sandal-paste, offered sweet-scented betels in his mouth 
Bade him put on celestial garments (fireproof ; brought from Fire; 
>ut unto his neck the wonderful garland of Virijata flowers, destructive of 
jisea«e and old age, invaluable jewel rings on his hand, and offering 
jim excellent gems, rare iu the three worlds, said: — "O Lord ! I am' 
,wir maidservant " and uttering this repeatedly bowed down to the 
eot of her husband with devotion. She then got up and with 
uniling countenance began to look on bis f . C e with a steadfast gaze. 
The king Sankhachuda then attracted his dear Tula«i to his breasted 
,ook off the veil fully from her face and began to look 6n that, next 
noment he kissed on her cheek and lips and save her a pair of «ar« 
nents brought from the Varuna's house, a necklace of jewels, hard to get j„ 
;he three worlds, the tinklets of Sv&ha, the wife of Agni, the Kevura 
.armlets) of the Sun's wife Chhaya, the two earrings of Rohini, the 
vife of the Moon, the finger ring* of Rati, the wife of Kamadeva, and the 
wonderfully beautiful comb, given by Vis'va Karma, excellent bedding 
budded with pearls and jewels and various ornaments ; and when he gave 
ler all these things, he smiled. The king then put garlands on Tulasi's 
Jiaiil of hair, nicely variegated Alakas on her cheek, three crescent liMe 
>f sweet-scented sandal paste within the Alakar, dots of saffro"* all 
iround that, the briliant Sindura mark looking like a flame, and red Alta 
>i the feet and toes ; he then pbioed those feet on his breast and 
itterred repeatedly :— " I am your servant " and then held her on his 
"east. They then left the hermitage, in that state and began to 
'ravel in various places. In the Malaya mountain, in mountains after 
ncuntains, in solitary flower gardens, in the mountain eaves, in beau* 
Wul sea-beacbes, on the banks of the Puspabhadra river, cool with 



58'J 3r1 MAD DB7I BHAaAVATAM. 

watery breeze, in various riven and riversides, in Vispandana forest 
oboad mtlttwtot- »ongs" oi the birds of the vernal season.' 1! They then 
.vent from. Vi?p«-hdana forest to the Surasana forest, fVomithe Surasana, 
forest to the 1 Nandana forest, from the Naodana forest to the nice 
Chandana fqrests; ft-dta .'Chandana forest to Ohatnpaka, Ketakt ; Madhavi 
Kunda, Malatt, and- rx«muda and lotfls * forests ; thence they went to the 
forest of desire gratifying tfees (Kalpavriksa forest,) and Parijftfa trees. 
They then went to the solitary place Kanchan, thence to theKaneh* forest) 
. they then went to the KJSjalaka forest', thence to the Kanchanftkar (the gold 
mine), thence to Kanchuka and various other forests echoed with "the 
sweet sounds of cucW. There, on beds strewn with flowers and scented 
with sindal.paste they both enjoyed each other to their hearts' content 
- alid witlWgreat pleasure. But none of them, whether Sarikhachuda or 
Tukwf, got quenched with their thirst. Rather r.heir passions were inflame 1 
. like the fire on which clarified butter is poured (in sacrifices). The 
King of the Danavas, then, brought Tulasi to his own kingdom and, 
therein his own beautiful garden house, ho incessantly enjoyed her.' 
Thus the powerful king of the Danavas parsed away one Manvantar* 
in the enjoyment of his kingdom. He spread his sway over the Davatas, 
A<uras, Danavas, Gandharbas, Kinnaras, and Raksasas. The Devas, dispos- 
sessed of their realms, wandered- everywhere like beggars. At last thov 
united in a body and went to the Brahma's assembly and thero they 
begaa toery,andthen related the whole history how the Danava Sankha- 
childa. oppressed them. Hearing all this, Brahma took them to Ankara 
and informed Him of the whole history of the cjso When Mahadeva 
heard all this, He took them all to the highest place, Vaikuntha 
devoid of old age and death. Going towards thu first entranceof Narayana'', 
abole, they saw the gate-keepers watching the gate, taking their seats on 
" jewel thrones. They all looked brill iant, clothed <vith the yellow gar- 
ments, adorned with jewel ornaments, garlanded with forest flowers, all 
of Sylma Sunlira (dark blue, very beautiful) bodies. They were four- 
armed, holding on their hands, conch, macs, discus and lotus sweet smile 
was on their faces and eyes betdtifnl like lotus leaves. On Brahma asking 
them for entrance to the assembly, they nodded their nssent. He, then, 
accompanied by the Devas, passed one by one, sixteen gates and at last 
came before Narayana. On reaching there, H» saw 'ttiatHhe assembly 
was completely fillud with DeVarsis, and four-armed f Narftyanlrke 
Pftrifada* (attendants), decked with Kaustubba jewels. The sight of 
the SabhMwsembly) make « on e think that the Moon has jus* arisen, 
shedding effulgent rays all round. By the will of 8'rf Hari, excellent 
diamonds, invaluable gems and neoldaces of gems and jewels w«re 



Book IX.] ; ' , CHAPTER XIX. . w 88l 

pl*odd,$t various p\aoej., At oj&er place* rows of. pearls were shedding 
their,, splendour and . brjlliance ljke the garlapds of : genu, and jewels- . 
At others, the mirrors were placed in a circle ; and at various other 
placfg, ^2.?M le ' s wonderful artistic picture lines ,wer« drawn. { Again at , 
other $»ce»» Jfehe jewels called Padmartyas were artistically arranged as if 
the lotuses were there j, spreading their lustrous beauty all around. 
At t many filler place,.} rows of steps were made of wonderful Syamantak 
jewels. s AU around the assembly, there were the excellent pillars, built 
of Indranflam jewels, Over those pillars, sandal leaves strung on. strings, 
from pillar to pillar, were suspended. Golden jars, all brimful with water 
were loo ite J at various places. All around, the garlands of F&rij&ta flowers . 
were seen. The. halt was decorated with sweet scented sandal trees, ; red 
like sifJrouaud musk. S.veet. soanfcs were being emitted all round. -'The ,• 
'"' VidyadhiMs were dancing at places. The . assembly hall measured one 
thousand Yoj^nas. Countless servants wero engaged all over on ..various 
forlis." Brahma, "Sankara, and the other Gods saw there Sri Hari seated 
n the centre on an jnvalutble.jewel throne, as a Moon looks surrounded by 
itars. There were the crown on His head, the. ear-rings on His ears ; 
;arlauds' male of wild Hj.vera were 01 his neck and His body was smeared 
ill over with sandal paste and He was holdiag Kelipadraa (a sort of lotus).in 
His h*nd. He was se.sjn^, with a smiling countenance, the dancing and 
music before Him. He was full of peace, the Lord of Sarasvati- Laksmi 
\v.is Holding gently His 4otus feet and He-was chewing the sweet scented 
betel ottered* by Her. , trauma alsp was fanning Him devotedly with a 
white Chamara and tlio others were singiag hymns to Him with their 
heads bent low with detrotiou. Brahma and the other Gods all bowed 
down to Him ; their bodies were all filled with Pulaka (exoessive joy 
causing' hair sUnd on end) ; tears flowed from their «yes and their 
voices- Were choked out of emotion. The -creator Brahma, then, with" 
clasped hands informed Him, with hc^ bowed down, of the whole his- 
tory of Saokhacliuda.' Hearing this, the omniscient Hari, knowing the 
mitidsV all, smiled 'and spoke to Brahma all the interesting secrets.— 
'0 "Lotus* bom ! I know all about •S'ankbaehAda. He was in his 
previous br'th My great.deyotee, au energetic Gopa. Now I speak to you 
the aucient" history of* (Voloki ; hear. This story about Goloka is sin- 
destroy\ng and highly meritorious. S'ankhachuda, in his previous birth 
was thV 'Gp^.Sudaraa^ My ebief Parisad .(attendant). He has now 
beoome ,1 'a"%anava : on" account of the dire , curse pronounced by ,8'rt 
R&dha. 'Wday''whenlwentfromMy abode, accompanied by Viraja 
Gopi, to the RW Manda!., My beloved Rftdba, hearing this , ww. 
f»m a tr:,id servant, came up at once with Her whole host of Safcms 

111 



882 Sftt MAE> MSV* BH'HeAVATAM. 

wrathful, to the Rasa Mandslau (b»H danos in Golofci) and, riot Being 
able trt see Me, »w Viraj»* twned into a rifer , She thought that 1 had 
disappeared. So She went back to Her own abode with Her SakTjis. 
But when I returned to the house with Sudftma, R&dha rebuked Me 
very much. I remained silent.. But Sudfcmd could not bear a*d h» re. 
buked Radhft in My presence, a thing quite intolerable to Her dignity! 
On hearing this rebuke, Radh&'e eyes became red with anger and She 
immediately ordered Her Sakhis to drive him away. Sudani began to 
tremble with fear. Immediately on Her command lakhs and lakh* of 
Sakbts got up immediately and drove that hot irresistible Sudama away. 
Sqd»ma repeated his chafings and roarings. On hearing these, She 
oureed him :—«• You better be born in the womb of a Danavi." Hearing the 
terrible qurse, Sudama bowed down to Me and went away cryiog ; then 
Rtdhft, who was alUmerey, became melted with mercy. And She prevented 
him repeatedly, not to go away. R&dhA wept and told him, "O Child ! 
Wait; Where are you going ? No more you will have to go ; return." Thus 
saying She became very distressed. The Gopas and Gopis also began 
to weep. I then explaind to them. 14 In about half a moment Sudama will 
come baok, fnfilling the conditions of the curse. 0 Sudama 1 Come 
here when the curse expires. "Then be appeased RAdha also. "Know 
that one momentJ(Kian) in Goloka is equal to one Manvantara on earth. 
The Yogi dankhaehfida, expert in M&yA and very powerful will soon 
return from the earth. Take this My weapon Sula and go early to 
BhArata. Siva will slay the DAnava by this Sulastrs. The DAnava 
hold* always on bis neck My auspicious Eavacha and will therefore "become 
the conqueror of the universe. No one will be able to kill him. as kcs 
as he holds the above Kavacha. So, first of all, I will go to him in the 
form of a Brfthmena and ask from him the Kavacha. 0 Creator ! Thou 
afso didst give him the boon that his death would occur when the chastity 
of of hie wife would be destroyed. I will go and hold intercourse with hi* 
wife. Then his death will occur without fail. His wife after her death 
will come and become My dearest wife. Thus saying, NArAyana gave 
over to MabAdeva the SaiAstra. Then He went gladly to Hie inner 
compartments. On the other hand, Brahma and Rudra and the other Devs* 
iuoarnated themselves in BhArata. 

Here end» the Nineteenth Chapter on the going of the Devas t° 
Vaikuf tb» after Tulasls marriage with S'ankhaehaudain the Majklparanam 
itl Mad Devi Bbagavatam of 13,000 verses by Maharfi Verf* VyAaa. 



Book IX.] CHASTBB XX. 



883 



CHAPTER XX. 

1-21. Narayaaa said :— BrahmA, then puttinir S'iva to the task of 
killing S'aokhaebttda went to T '' 8 owu . abode. The other Devas returned 
to their home*. Here under the beantiful JJata tree, on the banks of the 
river Chandrabh&ga, MahSdeva pitched His big tent and encamped. Himself, 
to get the victory of the Devas. He, then, sent Chitraratba, the Lord of 
the Guiidharbbas, as a rneseenger to S'ankhaehuda, the Lord of the 
DAnavas. By the command of Mahadeva, Chitraratha went to the 
city of the king of Daityas, more beautiful than tndra's place and moie 
wealthy than the mansion of Kuvera. The city was live yojanas wid e 
and twice a* much in length. It was built of crystals of pearls and 
jewels. There were roadways on all sides. There were seven trenches, 
hard to be crossed, one sifter another, encircling the city. The city »»s 
built of countless rubies and gems, brilliant like names. There were 
hundreds of rosdwnys and markets and stalk, in the wonderful Vedis 
(raised platforms) built of jewels. All around were splendid palacial 
buildings of traders and merchantmen, filled with various articles 
There were hundreds and kotis of beautiful buildings, adorned with various 
ornaments and built of variegated red stones looking like Sinduras. Thus 
lie want on ml s» v, in tin middle, the building of §wikhachuda, oircular 
like the lunar sphere. Pour ditches all filled with fiery flames, encircled 
one after another, hU house. So the enemies could not in any way cross 
them; but the frifcnd could easily go there. On the top were peen turrets, 
built of jewels, rising high to the heavens. The ^ate-keepers were » atoning 
the twelve gates. In the centre wore situated Ukhs snd lakhs of excellent 
jewel built houses. In every room there were jewelled steps and staircases 
and the pillars were all built of gems, and jewds, mid pearls. Puapadnnt a 
(Obitramtn*) saw all this and then wuit to the first gate and saw 
one terrible person, copper colonial, with tawny, eyes, sitting with » 
trident in hie hand anil with » smiling countenance. He told he had 
come as a messenger and pot his entrance. Thus Chitraratha went one 
after Mother to. «U the entiles, not being prohibited at all though lie told 
that he had cob* as » mewepger on war service. The Gandbarba reached 
o» after another, tbt last door and said:- «0 Door keeper !-G<. 
quh*to«d iofctm the Lord of the P«oavas all about the impending 
war. TO,n lb* n*»?nget M *pok«. thus, the gate-keeper .IWed 
h» to go inside. Goiag wiside, the Gandharba **« S'ankhachuda, of 
- iMMWat *>r«, Mated in the middle of the royal assembly, on a golden 



884 



SRt MAD DBVl BHAGAVATAM. 



throne. One servant was holding on the king's head an umbrella,' decked 
with divine excellent gems, the inner rod of the umbrella being made up of 
jewels, and decorated with expanded artificial flowers made of gems. 
The attendants were fanning bim with beautiful white ohamaras ; he was 
nicely dressed, beautiful and lovely and adorned with jewel ornaments. 
He was nicely garlanded, and wore fine celestial garments. "Three Koti 
T)anava9 were surrounding him ; and seven Koti Dftnnvas, all armed, were 
walking to and fro. • ^ . ,. , . 

22-40. Pufpadanta was thunderstruck when ho saw thus thft.D&nava, 
and he addressed' him thus: — 0 King I Iain a setvant of Siva j My 
name is Puspadanta ; hear what Siva has commanded me to., tell you, 
" You better now give back, to the Devae, the rights that they had before " 
The Devas went to Sri Hari and had taken His refuge. Sri Hani gave 
over to Siva one S' (Ha weapon and asked the Devas to depaet. ' ."At 
present, the three eyed Deva is residing under the shade of a Ba-ta tree 
on the banks of the Puspabhadra river. He told me to speak this to you, 
«' Either give over to the Devas their rights, or fight with tae." Please 
reply and I will speak to Him accordingly." Sakhachuda, hearing .the 
messenger's words laughed and said " Tomorrow morning I will .start, 
ready for war. Better go away to-day.". The messenger 'went back t» 
Siva and replied to Him accordingly. In the meantime the following 
personages joined Siva and remained seated ou excellent aerial oars, built of 
jewels and gems. The following were the persons Skatida, Vfrabbadra, 
Nandl, Mahakala, Subhadraka, Vis'alaksa, Bana, PingaUksa, Yikaajpana, 
Virflpa, Vikriti, Mapibhadra, Vaskala, Kapilaksa, Dirgha Dangajra, 
Vikata, Ta'mralochana, KaUkantha, Balibbadia, Kalajihba,. Ku^ehau, 
Balonmatta, Ranas'laghi, Dnrjaya, Durgama, (these eight Bhairavas), 
eleven Rudras, eight Vasus, Indra, the twelve Adityas, fire, nwoti, 
Vis'vakarraa, the two As'vins, Kuvera, Yama, Jaranta, Nala Kfibara, 
Vayu, Varuna, Budha, Mangala, Dharma, Sanf, Is'ana, the* powerful 
Kamadeva, Ugradamstrtt, Ugrachauda, Kotara, Kaitabhi, andtoe eight 
armed terrible Devi Bhadrakalt. Kail wore the bloody red clothings 
and She smeared red sandal paste allover Her body. " ■ ■ a * ■■• 

Dancing, laughing; singing songs in tune, very joHy,: Slier bids Her 
devotees discard all fear, and terrifies the enemies; ' Her rip. is tenifilei 
lolling, and extends to one Yojana. On Her eight. «jbis! She »oUp 
oonoh,, disc, mace, lotus, axe, skin, bow and arrows'/ Sbet.wai ..Hd*g .'" 
Her "hands, the bowl shaped hitman ' skull ; that .w**t very : di*p/ •ndrtoe 
Yttjana wide. Her trident reached up 'to tbe Heavens ; Her weapeal ealW 
S'aW (dart) extended to one Yojana, Besides •thejn^weM^SsMB* 1 



Boot IX.] 



8$5 



(mi08)»»Mw»i» (club), Vajra (thunderbolt), Kheja, (club), brilliant 
Phalak* .-{sM*W), the Vaienava weapon, the Vara na weapon, i the 
Agneyisthk '{tbe fire weapon), NftgapSs'a (ibe noose of serpent*),, the 
NSrayarilstray the Gandharva's weapons, the Brahm&'s weapons, the 
(Hdudftstrara, * ne Pirjaneyastrara, the PisVipatfistram, the Jrimbhari&itaraai 
the MmAtstmm, the Mahes'varAstrain, the VSyavyistram, and- the 
Sanniobanam rod and various '■ other infallible divine •weapons. 
Beside** hundred*' ot other divine weapons wer* with Her. Three Kotts of 
Yoginis awl tbnee Kotis and a half of terrible Dftkinis were attending 
BhadraMlt. Bnfftae, (demons) Pretas, Pis'Aohas, Kusmindas, Brahma 
ttak»»»a», R4kb»as'as, Vetftlas, Yaksa<! and Kiniiaras also were there :in 
counties nutabsrs. At this time Kirtikeya came there and bowed down to 
hiS father Mihadevi. He askel him to take bis seat on His left sideiand 
asked him to help. Then the irmy rem tine 1 there in military array. On the 
other hand, rthen Siva's messenger daparted, Saiikhaohuda went to the 
iwiiana <and informed- Tuhisi of the news of an impending war.- No - sooner 
She heArd tto»« hot throat and lips- and palnbe became dried. Sheitben'wiUi 
a sorro vlul -bevt spoke" in ^swefc, words:—" 0 my Lord ! O my Friend ! 
-44 -the ft iler of My life I' • Walt for a moment and taken-our seat -en Jlj- 
heart. Instil HnV in Me- for a moment. Satisfy My desire of human < 
oirtb. Let mevbehold yon fully-'sj th*t? my ej'e»-be satisfied. -My breath 
is now very agitato 1- * I saw by tho- end- of the night one bad; dream. 
Therefore I feel an internal burning. Thus at the words of Tulasi, Abe 
king S'&ukhaehuda finished his meals and began to address >her, in good 
and true word*, banefioant to her:—" 0 My L*dy ! It is KaU (thfttime) • 
thwt bring a out these various combinations by. which the . Karoiie. fruit it 
enjoyed; it is Kala thai awards auspicious and inauspicious' things; this 
KilJa ft the Sole M«ater to impart pain, fear, and good and bad things. 
\ ,i ' , » _ > i * . . 

. 5-1-84. Tree|grow up in lima ; tjheir branches, etc., come putj in tyne. ; 
flowers appear in time and fruits come out in time. , Fruits arn ripened 
iotjmeanl after, giving the 1 fruits, they die Oijt al,jo in time, O, Fair 
One ! The universe comes into existence in time and dies away in 
titB3. The Creitjr, Preset' v^, an 1 Destroyer of the universe, are, creat- 
ing, preserving and .destroying the worlds with the help of time. 

g«?i(l|9-> fjhen) in evety way. But the Highest Prajyiti U the pod 
J .^^ y y^.^ , < .lfihe.'» ( i. .Si th ? -Cwatriscof Iime> ,,T{>js 
^hyt^u^riti^^vli^Wt Qfd.jp' creating, preserving ^nd^esfcroyiug 

?o»y«^;^8e W ^ie p^kriti m^M,^. t] m. p^-f 

,hlD ^„mgyiag^u^pyiog. She U tin Bulyd, i *»' 
»*1 She is the Higtat Gol. By' Her is 'bsiag done this mmImb.«. 



M Silt MADDfivi JHAgAVATAM. 

persons by person*, this preservation of persons by persons, - and ttii 
destruction of persons by persons. So you better now take refuge of the 
Highest Lord. Know it is by Her oomnuod the wind is Wowing, by lift 
command toe Suu is giving heat in due time, by Her commend Iodca it 
showering nine ; by Her command, Death ia striding over the beings ; 
by Her command fire is homing til things and by Her command the oool. 
ing Moon ie revolving. She is the Death of death, the Time of time, Yam* 
ofyama (the God of death), the Fire of fire and the Destroyer of the 
destroyer. So take Her refuge. You cannot find and fix who is who* 
friend in the world ; so pray to Her, the Highest God, Who is the Friend 
of All Oh ! Who am I ? And who are you either ? The Creator is the 
combiner of us two and so Ha will dissociate us two by our Karma. When 
diflioulty arises, the ignorant fools become overwhelmed with sorrow; 
but the intelligent Pundits do not gat at all deluded or become distressed. 
By the Wheel of Time, the beings are led sometimes into happiness ; some, 
times into pain. You .ill certainly get N&r&yena for your husband; for 
which you practised Tapas before, in the hermitage of Vadari (the source 
of the Ganges, the feet of Visnu). L pleased Brahma by my T.paeyt 
and have, by his boon, got you m my wife. But the object for which you 
did your Tapasya, that yon may get Hari as your husband, will certainly 
be fulfilled. You will get Gobinda in VrinlAbaiu and in thereg.onoi 
Gtdoka. 1 will also f?o there when I forsake this, my Demon body. Now 
lam talking with you here; afterwards we will meet again in tbe 
region of Goloka. By the curse of Radhika. I have come to the 
Bhftrata, hard to be attained. You, too. will quit this body and, assuming 
the divine form will go to S'ri Hari. So,0 Beloved ! You need not be 
wrry " O Muni f Thus these conversations took tbem the who.'* day 
and led them to the evening time. The king of the demons, fi'enkhv - 
ohuda then slept with TuUsi on a -nicely decorated bed, strewn wiU 
flowers, and smeared with sandal paste, in tbe Ratna M.od.r (temple 
built of jewels.) This jewel temple was adorned with various we.lt 
and riches. The jewel lemps were lighted. S»nkbechud. pssed tbe nf 
with bis wife in various sport, The thin bellie i Tula.! was we.p,og 
with, veiy sorrowful heart, without having taken any food. i» 
Sfng who knew the reality of existense, took her. to his breast and »p 
fteseVherin twious ways. What religious instructions be had receive* 
itithtW It. forest from S'rl Kri.na, those Tattv-, capable W destroy » 

Joy knew rio bounds. She then began to 

ZtfarfVeg* to play with a gUddened heart. M-WMgi*^ 



„j the h.fr. stood on their ends. Both of then,, then, desirous to have 
n .«ous sports, joined themselves and became like Ardhanaris'vars aiil 
, one body. As Tulast considered 8'ankh.chuda, to be her lord sa 
l0 DanevaKing considered Tulasi the darling of his life. They be 
ima senseless with pleasureable feelings arising out of their amorous 
^.courses. Ne*t moment they regained their consciousness mi lot . 
Bi ;an to converse on amorous matters. Thus both spent their tim, 
„ B etime9 in eweet conversations, sometimes laughing and joking some- 
mes maddened with amorous sentiments. As S'ankhachugVwM clever 
, ..ooroas affaire, so Tulasi was very expert. So none ' felt satiated 
ith love affairs and no one was defeated by the other. 

Here ends the Twentieth Chapter of the Ninth Book on the war pre. 
(rations of S'ankhachuda with the Davas in the Mabapuranam Sri Msd 
evi Bharfevataui of IS, 000 verges by Maharei Veda VyA f a. 



CHAPTER XXI. 

1-33. S'ri Naiiyana spoke:— Then the Danava, the devotee of 
ri Krien-i, got up from his flower strewn bed, meditating on S'ri 
risna, early in the morning time, at the Hi-ahina Muhurta. Quitting hie 
gut dress, he took his bath in pure water and put on a fresh 
nhoil clothing. He then put the bright Tilak mark on hie forehead 
id, perforiniug the dally necessary worship, he worshipped his lets 
tvata ( The Deity doing good to him). He then saw the auspicious 
lings such ae curd, gbeii, honey, Cried rice, etc., i»nd distributed as 
iiiftl, to the Bruhttianas the best jewels, pearls, clothing and gold. Then 
r his mnrohing to turn out auspicious, he gave at the feet of his 
uru Deva priceless gams, jewels, pearls, diamonds, etc. , and finally 
> fjave to the poor Brahmins with great gladness, elephants, horses, 
e»lth, thousands of stores, two lakhs of cities and one hundred kotis 
' villages. He then gave over to his son, the charge of his kingdom 
id of his wife, and all the dominions, wealth, property, all the 
fvants and maid servants, all the stores and conveyances. He dies- 
>1 himself for the war and took up bows and arrows and arrow 
«ei. By the ooramwdof the King, the armies began to gather. Three 
kl » of homs, one lakh elephants, one afuba chariot*, three Ko{ s 

towmee, three Kotia armoured soldiers and three Ko|is of trident 
>ldars got ahameelvea ready. Then the King counted hie forces end 
'Pointed one Com maooVMn-Cbief, (MaWratba), skilled in erts of 



88^ Jjftf MAD I^E.Vl^qAVATAM. - ; ,, ^ 

warfare, dyer the. whole army, , Thuj, the generajs -were ^ aDpcjjnted 
over the three , lakb Akfauhirii (owes and their jKavisious were eo^Iw. 
ted by three jiuodred A,k? auhipi . men. ; IIe, then, thinking of, Sri 
Hiri, started for war, accompanied by hjs vast ariny. JVote ^—One 
Akesuhini consists pf a large army consisting of ,21870 .chariots, 
as many elephants, (53,0 10 horses, and 109,350 foot). Heathen mounted 
on a chariot built of exeeljertt jewaU and,' headed by .his Guru and all hi 8 
other elders jwen't 'p S'ankir.i. ONAralal Bbagaviiu Mahfdeva was 
at tbaj; 'time, staying on the bauks of Puspabhadrsi, That glace 
was SiddhAs'rama (the hermitage where .the yogic successes had beau 
obtained and can easily be acquired in future for the $iddbaj| as well 
a Siddha rvsettra.) It was the place where the Muni Kapila prao- 
Used Tapssva, in the Idly land of Bharata. It was bounded ot> the. 
east by the western ocean, on the w&t by the Malaya mountain, on tbu 
south, by the SVi Sail a mountain and on the north by the Gandhs 
Madana Mouutain. It was live yojanas wide and one hunured times 
as long. This auspicious river in Bhdrata yields great religious merit* 
and is .always hill ot clear, sparkling running water. She is the 
favourite wife of the Salt Ocean and She is very blessed. . Issuing 
from S'aravati Himilay»s, r Sbe drops into the ocean. Keeping' bbe. 
river Goinati (Goomti) by her left; She falls i!!to the west oeean, 
i5aiikbacbudtt, arriving there, saw Mahudeva under a I'eapnl tree 
near its tooV->with a smilinsr' oountennnee, like one Koti Suns seated in 
a y»gio pasture. His colour was white like ■» pure crystal ; as -if the 
Fire «df JJiahmsj was emitting from every pore of Hit body (bnmioa; 
with- Briikra i-.Tej*) ; If-i wis wearing the tiger slcin and holding the 
Itideiit and axe. He dispels the fear of death of His Bbaktas ; His face 
is unite calm. He, the Lord of Gauri, is the Giver of the fruits of 
Tapasyl- and of all so'ts of .vealth and prosperity. The smiling facu 
of AVutosa (one who is pleased quickly) is always thinking of the 
welfare ot the Bhnktas:He is the Lord of the Universe, the Seed 
of the universe, the All-form (all-pervading), and the Progenitor 1 of the 
universe, lie is omnipresent, All pervading, the Best in Ibis universe, 
the Destroyer of this universe, the Catno of all «mseH,*nd ibe Saviour 
from' the 'bells. He is the Awakener and Bestower of Knowledge, the 
Seed oft all knowledge?, and -He Himsell is uf the nature of Knowledge 
and «ws. Seeing that Eterntl Purufa, the KiOg» of tbe;D4nata9»t 
once -descended from his . chariot and bowed down, with.- de«>tioa *>• 
Hit* and to Bbadra K&li on His left and and to Kdrtiktfs, .o» 
his-feant. Xfte other attendants did the same. .S'ankara, fthaer* Kali and 
Skanda,#ll bljeasecUhiui... NaadisWa and others got up front lb*' 



Book IX.] CHAPTER XXI. 889 

seats on seeing the Danava King and began to talk with oach other 
on that subject. The King addressed S'iva and sat by Him. Baaga- 
van Mahftdeva, the Tranquil Self, then, spoko to bim, thus: — " O King I 
Urahmtt, the knower of Dharma and the Creator of the world, is 
the Father of Dharma, The religious Marichi, a devotao of Visnu, is 
the sou of Brahma. The religious Prajapati Kas'yapi is also the 
Brahma's son. Daksa gladly gave over to Kas'yapa in marriage, his 
thirteen daughters. Danu, fortunate and chaste, is also one of them. 

34-64. Danu had forty sons, all spirited and known as Danavas. 
The powerful Viprachitti was the proraineut amongst them, Vipra- 
clntti's son was Dambha, self controlled and very much devoted to 
Visnu. So much so that fir one lakh years he recited the Visnu 
mantra at Puskara. His Guru (spiritual teacher) was S'ukracharya; 
and, by his advice, he recited the mantra of Sri Krisna, the Highest 
Self. He got you as bis son, devoted to Krisna, In your former " 
birth, you "were the chief attendant Gopa (cow-herd) of Krisna. You 
were very religious. Now, by lUdhika's curse, you are born in Bharata, 
as the Lord of t^o Danavas powerful, heroic, valorous, and chivalrous. 
\ll the thim-s from Brahma down to a blade of grass, the Vaisnavas 
regard as very trifling; even if they get Silokya, Sursti, SAyujya and 
Samipya of Hari, they do not care a straw for that. Without serving Han, 
they do not accept those things, evim if those are thrust on them. Even 
Ikab.nahood and immortality, the Vaisnavas count for nothing. 
IVy want to serve llui (Seva-bbava). Indrahood, Manuhood, they do 
not care. You, too, are a real Krisna BhakU. So what do you care for 
those things that belong to the Devas, that are something like false to yon. 
Give back to the Devas their kingdoms thus and please Me. Let the 
Devas remain in their own places and let you enjoy your kingdom happily. 
No need now for further quarrels. Think that you all belong to the same 
Kas'yapa's family. The sins that are incurred, for example, the murder 
of a Brahmin, etc., are not even one-.irte.nth of the sins mcurred by 
hostilities amongst the relatives. If, 0 King I You think that by giving 
away to the Devas their passions, your property will be d.unu.shed, then 
think that no one's days pass ever in one and the same oondibon. Whenever 
Prakrit, is dissolved, Brahma also vanishes. Again He appear, by the Will 
of God. This occurs always. True, that knowledge is increased by true 
Tapasya; but memory fails then. This is certain. He who ,s the 
creator of this world, doe* his work of creation gradually by the be lp m>1 
hiaWledge-power CJnana.SUti, In the ^^'"S 
'» full; in the TreU Yaga, one quarter is d.m.n.shed aga 
Dvapara only one-half remains. And in the Kali Yuga, ^only one quarter 
remains. Thus Dharma gets increase and deorease. 

112 



690 SRt MAD DEVl BHAGAVATAM, 



Kali, the Dharraa will be seen very feeble as the phase of the Moon 
is seen very thin on the Dark Moon night. See, again, the Sun is very 
powerful in summer ; not so in winter. At midday the Sun is very hot ; 
it does not remain so in the morning and evening ? The Sun rises atone 
time ; then he is considered as young ; at another time he becomes very 
powerful and at another time he goes down. Again in times of distress (t. e, 
during the cloudy days) the Sun gets entirely obscured. When the Moon 
is devoured by Rahu (in the Lunar Eclipse), the Moon quivers. Again when 
the Moon becomes liberated (i.e., when the eclipce passes away) She 
becomes bright again. In the Pull-Moon night She becomes full but 
She does not remain so always. In the Dark fortnight She wanes every day. 
In the bright fortnight She waxes every day. In the bright fortnight, 
the Moon becomes he&lthy and prosperous and in the dark fortnight, the 
Moon becomes thinner and thinner as if attacked with consumption. In the 
time of eclipse She becomes pale and in the cloudy weather, She is obscured, 
Thus the Moon also becomes powerful at one time and weak and pale 
at another time. Vali now resides iu PiUala, having lost all his fortunes ; 
but, at some other time, he will become Devendra (the Lord of the Devas). 
This earth becomes at one time covered with grains and the resting-place 
of all beings ; and, at another time, She becomes immersed under water. This 
universe appears at onetime and disappears at another. Every thing, moving 
or non-moving, sometimes app'ears and again, at another time, disappears. 
Only Brahma, the Highest Self, remains the same. By His grace, I have got 
the name Mrityunjaya (the Conqueror of Death). I, too, -am witnessing 
many Prakritik dissolutions, I witnessed repeatedly many dissolutions and will 
in future, witness many dissolutions, The Paramatman becomes of the mture 
of Prakriti. Again it is He that is the Purusa (male principle). He is the 
Self; He is the individual soul (Jiva). He thus assumes various 
forms. And, again, Lo ! He is beyond all forms ! He who always repeats His 
Name and sings His Glory, cm conquer, at some occasion, death. Ho 
is not to come uoder the sway of this brith, death, disease, old age and fear. 
He has made Brahml the Creator, Visnu the Preserver and Me the Destro- 
yer. By His Will, we are possessed of those influences'and powers. 0 King! 
Having deputed Kala, Agni and lludra, to do the destruction work, I Myself 
repeat only His name and sing His glory, day and night, incessantly. 
My name is, on that account,- Mrityunjaya. By His Knowlege Power, 1 
am fearless. Death flies away fast from Me as serpents fly away at the 
sight of Garuda, the Vinati'e son. 0 Narada ! Thus saying, 3ambhu, the 
Lord of all, the Progenitor of all, remained silent. Healing the above 
words of Sambhu, the King thanked Mahuduva again and ag»in and spoke 
in sweet humble words. 



I Book IX.] CHAPTER XXI. 891 

" 65-74. Sankhaohuda said: -'The words spoken by Thee are quite true. 
Still I. am speaking a few words. Kindly hear." Thou hast spoken 
just now that very great sins are incurred by kindred hostilities. How 
i 3 it, then, that He robbed Vali of his whole possessions a cd sent bim 
down into Patala. ? Gadadhara Vijau could not recover Vali's glory. 
But I have done that. Why did the Devas kill Hiranyaksa and 
Hiranyakas'ipu, S'umbha and the other Danavas ? In by gone days, we 
laboured hard when the neatar was obtained out of the churning of the 
ocean; but the bs3t fruit was reapad by the Devas only. However, all these 
point that this universe is bat the mere sporting ground of Paramatraan, 
Who has become of the nature of Prakriti (the polarities of the one and the 
same current to produce electric effects). Whomsoever He grants glory 
and fortune, he only get.i that. The quarrel of the Devas and the Danavas \ s 
ofcernal, Victory and defeat come to both the parties alternately. So 
it is not propir for Thee to conn herj in this hostility. For Thou art the 
God, of the nature of the Highest Self. Befora Thee, we both are equal 
So it is a matter of shame, no doubt, for Thee to stand up against us in 
favour of the gods. The glory and fame that will result to Thee, if Thou 
art victorious, will not be so much ;u it will be if we get the victory. On 
the contrary the iuglory and inf uny that will result to Thee if Thou dost 
get dire defeat will be inconceivably much more than what would come 
to us if we are defeated. (For we are low aud Thou art Great.) 

75-79. Mahadeva laughed very much when he heard the Danava's 
words and replied: — " O King! You are descended from the Brahmin 
family. So what shame shall I incur if I get defeat in this fighting against 
you. To former days, the light took place between Madhu and Kaitabha; 
again between Hiranya Kas'ipu und Hiranyaksa and S'ri Hari. 1 also 
fought with the A-nira Tripura. Again the serious fight took place also 
between S'umbha and the other Daityas and the Highest Prakriti Devi, 
the Ruler of all, and the Progenitrix of all and the Destructrix of all. 
And, then, you were the /ftrifada attendant of l§ri Krisna, the Highest 
Self. 

Note:— &ri Krijria it the Eternal Purusa beyond the Gunas. He 
creates Prakriti. All the oreation is effected by Him. He is the Master 
of all the ' Saktis. These Saktis come from Him and go unto Hira. 3ri 
Krisna plays with these Saktis, these lines of Forces, very powerful and 
terrible, indeed, that go to oreate, preserve and destroy the whole universe. 
These Lines of Foroes have their three properties :— (1) Origin ; (2) direc- 
tion and (3) magnitude. And finally they come back to their origin. 
This makes one Kalpa, one Life, one Moment, one in the Pull One. The 
Gunas come out of these Saktis, these Lines of Forces. Sri linsna 



892 S*RtMAD DEVI BHAGAVATAM. 

is the Great Reservoir, the Great Centre of Forces, Powerful, Lovely and 
Terrible. All these events as described here, appear in the intermediate 
stages when the Fourth Dimension passes into the Third Dimension, 
etc. The Fourth Dimension does not at once turn out into the Third 
Dimension but it takes place by degrees. This explains our dreams, 
visions, etc. which, if seen when the mind is pure, torn out to be true. 

80.82. So the IXiityas, that were killed before, cannot be compared 
with you. Thsn why shall [ feel shame in fighting against you ? I am 
sent here by Sri ILiri for saving the Dovas. So either give baok to the 
Devas their possessions, or fight with Me. No need in speaking thus 
quite useless talks. O Nirada ! Thus speaking, Bhagavftn Sank«a 
remained silent. &uikhaohtida got up at once with his ministers. 

Here ends the Twenty-first Chapter in the Ninth Book ou the meeting 
of Mahadeva an 1 Sankaohuda for an encounter in conflict in the 
Mahapuranam Sri Mad Devi Bhagavatam of 18,000 versos by Manual 
Veda Vyasa. 



CHAPTER XXII. 

1-75 Sri N-lrJyana spoke:— " Then the King of the Dinavas, very 
powerful, bowed down t> Mahadeva and ascended on the chariot with his 
ministers. Mahadeva gave orders to His array to be ready at once. So 
SankhachQda did. Terrible fight then ensued between Mahendra and 
Vrifiaparva, Nhaskara and Viprachitti, Nis'akara and Dambha, between 
Kala and KiUes'vara, between Fire and Gokuna, Ku vera and Kalakev,, 
between Vis'vakarma and MayA, between Mrityu and Bhayarakar 
between Yama and Samhara, between Varuna and Vikamka, between 
Budha and Dhritapristha, between 5ani and Raktaksa, Jayanta and 
Ratnasara, b-tweau the Vaius and Varcba^as, between the two As'viri 
Kumaras and Diptiman, between Nalakubara and Dhurara, between 
Dharma and Dlmrandhara, between Ma.igala and Uflksa, Bhanu ami 
Sovakara, beeween Kandarpa and Pithara, between the eleven Adityas 
and Godharaukha, Cb&rna and Khadgadhvaja, KaBebimukha and Pinda 
Duumra and Nandi, between Vis'va and Palas'a, between the eleven Rud™ 
and the eleven Bhayarakaras, between Ugrachanda and tbe otbe r 
Mahlmaris and Nandis'vara and tbe other Danavas. The battlefield, then, 
assumed a grim aspect, as if the time of Dissolution had come. BhagavSn 
Mahadeva sat under the Vata (peepul) tree with KArtikeya and Bhadrakali. 
Sankhaohuda, decked with his jewel ornaments, sat on th jewel throne, 
surrounded by kotis and kotis of Danavas. The Ankara's army got defeated 
at the hands of th* DAnayas. The Deros, with outs and wounds on 



Book IX.] CHAPTER XXII. 898 

their bodies, fled from the battlefield, terrified. Kirtikeya gave words 
Do'nt fear " to the Devas and excited them. Only Skanda resisted the 
Danava forces In one moment he slew one hundred Aksaubini Danava 
forces. The lotus eyed Kali also engaged in killing the Asuras. She 
became very angry and no sooner did She slay the Asura forces, than She 
began to drink their blood- She easily slew with Her one hand and at 
every time put into Her raoath ten lakhs, and hundred lakhs and Kotis 
and Kotis of elephants. Thousands and thousands of headless bodies 
(Kavandhas) came to be witnessed in the field. The bodies of the 
Danavas were all out and wounded by the arrows of Kartikeya. They were 
all ter-ified and fled away. Only Vrisaparva, Viprachitti, Dambha, and 
Vikamkanah remained fighting with Skanda with an heroic valour. 
Mahamari, too, did not shew his back and he fought out vigorously. By 
ami by they all became rery much coofused and distressed ; but they 
did not turn their backs. Seeiug this terrible fight of Skanda, the Devas 
began to shower Mowers. The killing of the Danavas looked like a 
Prakritik Dissolution. tSankluchiida, then, began to shoot arrows from 
hie chariot. 

The shooting of arroWH by the kills? seemed as i( rains were being ponrel 
in by the clouds Everything became pitch dark. 1'ire^ only were seen 
emitting their golden tongues The Devas, Nandis'vara and others, fled 
away, terrified Only Kiirlikoya remained in the battlefield. Then 
^ankhtchuda began to throw terribly sh >wers and showers of muati- 
t, iii)9, snakes, stones, and trees. So inucli so, that K.lrtikeya wai covered 
by them as the Sun become'! obscured by f>g. The Damon King cut, 
off the weighty quiver and the pedestal of Skanda and broke His chariot. 
By the divine weapons of the Danava, the peacock (the vehicle) of 
Kartikeya became exhausted. Kartikeya threw one 5akti (weapon) on 
the breast of the Danava ; but before it fell, the Danava cut off that, 
lustrous like the Sun and, in return, darted his Sakti. By that stroke, 
Kartikeya becime stunned for a moment; but he immediately regained his 
e;)nsciousne9s. He then took up the quiver tint Hhagavan Visnu gave him 
before and many other weapons ; and ascending on another chariot, built 
«f jewels, began to fight out violently and valiantly, (letting angry, he 
resisted all those showers of snakes, mountains and trees by his divine 
weapons. He resisted fire by his watery (PAryannya) weapon. Then He 
<"ut off easily Sank bach uda's ohariot, bow, armour, charioteer, and 
"is bright crown and be threw on his breast one blazing Sakti of white 
edour. Thd Dinavendra fell unconscious; bat, at the next moment, he 
' ■gained his consciousness quickly, mounted on another ebariot and 
to ok a fregh quiver. The Danava was the foremost in his magio powers, 
by his power of Maya, mala a ihjwar of arrow* so muoh »o th»» 



894 SRt MAD DEVt BHAGAVATAM.* 

Ortikeya became completely covered by that multitude of airows. Then 
the Dlnava took one invincible 5akti, lustrous like one hundred Suns. It 
seemed that fl tmes of fire were licking high as if the Disolution Time had 
oome aright. Inflamed by anger, the Danava threw that Sakti on Kirtikeya, 
It seemed, then, that a burning mi^s of fire fell on him. The powerful 
Kartikeya became senseless. Bhvlrak&U immediately took Him on He r 
Up and o»rried him before S'iva. S'iva easily restored him t> his life by 
his kiiowledge-po.ver and gave him the indomitable strength. He then got 
up in full vigour. Bhadrak&li went to the field to see the Kartikeya's 
f >rees. Nandis'vara and other heroes, the Devis. Gandharbas, Yaksa?, 
Kaksasas and Kinnaras followed Her. Hundreds of war drums were 
sounded and hundreds of persons oarriod Madhu (wine). Going to the 
battle-ground, She gave a war-cry . The Danava forces got fainted by that 
cry. Bhadrakali shouted aloud in mspioious poals after peals of laughter, 
Then She drank Madhu and danead in tho battlefiell. Ugra DamsUa, 
Ugrachanda, Kotavi, the Yoginis, Dakinis, and the Devas all drank 
Madhu (wine). Seeins Kali in tho battlefield, S'ankhachuda came up 
again and imparted the spirit of Pearlessnes to the Daityas, trembling 
with fear. Bhadrak»li projected, then, the Fire weapon, (laming like tho 
Great Disolution Fire; but the ki.ig quickly put out, that by the Watery 
weapon. Kali then projected the very violent and wondertnl Vatuiiastra 
TheDtnavi cutoff that easily with Uandharbi»stM. Kali then thrmv 
the flame-like Mahes'varftstra. The king made it futile by the V.iisna- 
vastra. Then the Devi purifying the Nar-tyuiastra with the mantra, 
threw it on the king. At this the king instantly alighted from hi« 
chariot and boweJ flown to it. The Narayanastra roso hi^'h up like tin 
Dissolution Fire. S'ankhachuda fell prostrate on the ground with devo l ion. 
The Devi threw, then, tho Brahmistra, purifying it with Mantra. But 
it was rendered futile by the Dinava's Brahraastra. The Devi again 
shot the divine weapons purifying them with mantras ; but they also 
were nullified by the divine weapons of the Danava. Then BhadrakaK 
threw one Sakti extending to one Yojana. The Daitya cut it to pieces 
by his divine weapon. The Devi, then, being very much -enraged, 
became ready to thro* Pfci'apata Astra, when the Incorporeal Voice was 
heard from the Heavens, prohibiting Her, and saying « 0 Dev. ! m 
hioh-souled Danava would not be killed by the PAs'upata weapon, tot 
Brahma granted him this boon that until the Visnu's Kavacha will 
remain on his neck and until his wife's chastity be not violated, old age 
and death will not be able to touch him." Hearing this Celestial Vouj 
the Devt at once desisted. But She out of hunger, devoured hundred 
and lakhs of Danavas. The terrible Devi Kali, then, went with great 
spwd'to devour Sankhacbflda but the Danava , resisted Her by bis sharp 



Book IX.] CHAPTER XXIII. 

v 895 

divine weapons. The Devi then threw on him a powerful „„„ i * 

.eapon The Dev. seem, tbi, became very angry and proceeded to 

hu body. At bh», Oh beaame violently angry and assuming H terrific 
appearance, went quickly and with the blow of one fist" broke his 
chariot and dropped down the charioteer. Then she hurled on the Asura 
one Sola weapon, blazing like a Pralaya Fire. Sankbachuda easily held 
that by his left hand. The Devi became angry and .track the W M „ 
with Her fist; the Da.tya's head reeled, and, rolling, he fell unconscious 
for a moment. Next moment regaining his consciousness he got up. But 
he d,d not fight hand to hand with the Devi. Rather he bowed down 
to Her. The weapons that the Devi threw afterwards were partly cut down 
by the Danava and partly taken up by him and absorbed in him and thus 
rdiidiral futile. Thin Bhadrakali caught hold of the Danava and whirling 
him round aud round threw him aloft. Then the powerful £ankba 
oliuda fell down on the ground from high with great force ; he imme 
.lutaly got up and bo.ved down to Her. He then gladly ascended on hie 
dutiful chariot, built of excellent jewels. He did not fee! any fatigue 
with the war and went on fighting. Then the Devi BhadrakAli. feelin<* 
hungry began to drink the blooJ of the Danavas and ate the fat aud flesh. 
She came before Mahad<)va aud described to Him the whole history of 
the warfare from beginning to end. Hearing the killing of the DSnavas, 
Mihadeva began to laugh. She went on saying '■ The Danavas that 
Set out of my mouth while I was chewing them, are the only one g 
that are living. ThU number will be about one lakh. And when I 
took up the PaVupata weapon to kill the Danava, the Incoiporeal Celestial 
Voice spoke: — " He is invulnerable by you." But the very poworlul Danava 
did u> more (hug any weapon on Me. He simply cut to pieces those 
that I threw on him. 

Here euds the Twenty.Seoond Chapter in the. Ninth Book on the fight 
between the Devas and Sankbachiida in the Mabapuranam Sri Mad 
8vi Bha gavatau of 13,000 verses by Maharsi Veda Vy&sa. 



CHAPTER XXIII. 



1-6. Narflyaria said: —Siva, versed in the knowledge of the Highest 
reality, heariug all this, went himself with His whole host to the battle, 
jemg Him, SSnkhaohuda alighted from bis chariot and fell prostrate 
ore bim. With great foroe be got up and, quickly putting on his armou^ 
e took tip hi 8 huge aud boavy bow case. Then a great fight ensued between 



896 SrI mad devI bhagavatam. 

An a ndS'»akh*eh&dz for full one hundred yem but fare wu no ^ 
m r victory oa either side. The result *»s skhmtte. Both of th m , 
Bh»g*YHn am/ the D4/J»va quitted their weapons. Sankhaohifr 
remained on his chariot and Afuhadeva role on His Ball. Hundreds and 
hundreds of DJtn*v.is wore-shin. But extraordinarily endowed with divine 
power, S'arabhu restored to life all those of His party tha t were slain. 

7-30. In the meanwhile, an aged Brahmana, very distressed in Lis 
appearence, eauie to the battletiell and asked S'ankhachftda, the King 
of Danavas :— " .0 King ! Grant ine what I beg of you ; you give away j n 
charity all sorts of wealth ami riches ; give ine also what I desire ; gi ve 
me, a Brahmin, something al*o. 1 am a quiet peaceable aged Brahmin, very 
veiy thirty. Make your Promise first aud then I will speak to you what I 
desire. (.Vote.— The Brahmins only are fit for receiving frauds and cheatings), 
The King S'ankachuda, with ,1 gracious countenance and pleasing eye s 
swore before him that He would give him what he would desire. Then 
the Brihmin spoke to the King with great affection and MayA :— " I an , 
desirous of your Kavacha (amulet)." The King, then, gave him the 
Kavaoha (the amule t. mantra written on a Bhurja bark and located in a 
golden cup). Bbagavan Hari (in the form of that Brahmin) took that 
Kavacha and, assuming the form of Sankbcbuda came to Tulasi, 
Coming there, He made His" Miy'i l ina S'c) mainfest and held 
sexual intercourse with her. At this time Mabadeva took up 
the Hari's trident-aiming at the king of the Duuavas. The trident 
looked like the Mid-day Sud of summer, flaming like a Fralaya fire, It 
looked irresistible and invincible as if quite powerful to kill the 
enemies. In brilliance it equallol the Sudars'an Chakra (disc) aad it 
was the chief of all the weapons. No other body than Siva and 
Kos'ava could weild such a weapon. Aud everybody feared that 
but Siva and Kes'ava. In length it was one thousand Dhanus aud 
i„ width it was one hundred hands. It seemed lively, of the nature 
of Brahma, eternal and not capable to be noticed, whence and b»>v 
it proceeded. The weapon could destroy, by its own free Liia (Will) 
all the worlds. When Siva held it aloft and amining at Santo- 
chuda He hurled it on him, the King of the. Demons quitted his 
bows 'and arrows and with mind collected in a yoga posture, began to 
meditate on the lotus-feet of Sri Krisna with great devotion. At that 
moment, the trident, whirling round fell on Sankbachuda and e.s.ly 
burnt him and his chariot to ashes. He, then, assuming the form 
a two-armed ttopa, full of youth, divine, ornamented with je«|. 
boWing flute, mounted on a Divine Chariot, surrounded by *°. 



Book IX J CHAPTER XXlV. 897 

and kotis of Gopas who came there from the region of Goloka, 
whose bodies were built up of excellent jewels, and Sankhachdda then went 
„p to the Heavens (Goloka, when Sri Brind&bana is located in the middle). 
He went to Vrind&bao, full of Rasas (sentiments) and bowed down at 
the lotus feet of Radha Krisna with devotion. Both of them were 
filled with love when they saw Sudama, and, with a gracious coun- 
tenance and joyful eyes, they took him on their laps. Ou the other hand 
the Sula weapon came with force and gladness back again to Krisna 
The bones of Sankh&chuda, 0 Narada 1 were transformed iuto cone'h- 
shetls. These oonch-shell9 are always considered very sacred and aus- 
pieious in the worship of the Devas. The water in the conch-sbell is 
also very holy and pleasing to the Devas. What more than this, 
that the water in the conch-sholl is as holy as the water of any 
Tirtha. This water can be offered to all the Gods but not to Siva. 
Wherever the eonoh-shell is blown, there Laksmi abides witb great 
pleasure. If bathing be done with conch-shell water, it is equivalent 
to taking bath in .all the Tirtban. BhagavSn Hari resides direct in 
tlw conch-shell. Where Sankba is placed, there Hari resides. Laksmi also 
resides there and all inauspicious things fly away from there. Where the 
females and Sudras blow the Saukhas, Laksmi then gets vexed and, out of 
terror, She goes away to other places. 0 Narada ! Mahadeva, after killing 
the Dauava, went to His own abode. When He gladly went away on His 
Vehicle, on the Hull's busk, with His whole host, all the other Devas 
went to their respective places with great gladness. Celestial drums 
wore sounded in the Heavens. The Gandlmbas aud the Kinnaris began 
to sing songs. And showers of flowers were strewn on Siva's head. 
All the Munis and Devas and their chiefs bogan to chant hymns to 
Ilim. 

Here ends the Twenty.Third Chapter of the Ninth Book on the 
killing of Sarikbachuda iu Sri Mad Devi Bhagavtam of 18,000 verses 
by Mabarei Veda Vyasa. 

CHAPTER XXIV. 

1. Narada said:— How did Nar&yana impregnate Tulasi ? Kindly 
Scribe all that in detail. 

2-11. N&rAyaua said :— For accomplishing the ends of the Devas, 
ihagavftn Hari assumed the Vaisnavi Maya, took the Kavacha from 
^nkhohuda and assuming his form, went to the house of Tulasi, 
b »udubbis (celestial drums) were sounded at Her door, shouts of 

113 



898 SRt MAD DEVt BHAGAVATAM. 



victory were proclaimed and Tulasi was informed. I'he chaste Tulasi, hear- 
ing that sound vary gladly looked out on the royal road from the 
window. Then for auspicious observances, She offered riches to the 
Brahmins ; then She gave wealth to the panegyrists (or bards attached 
to the courts of princes), to the beggars, and the other chanters of hymns. 
That time Bhagavan Narayana alighted from His chariot and went 
to the house of the Devi Tulasi, built of invaluable gems, looking 
excediogly artistic and beautiful. Seeing her dear husband before her, 
She became very glad and washed his feet and shed tears of joy and 
bowed down to Him. Then She, impelled by love, made him take 
his seat on the beautiful jewel throne and giving him sweat scented 
betels with camphor, began to say:—" To-day my life has been crowned 
with success. For I am seeing again my lord returned from the battle. 
Then she cast smiling glances askance at him and with her body filled 
with rapturous joy lovingly asked him the news of the war in sweet 
words : — 

12-13. O Thou, the Ocean ot mercy ! Now tell me of your heroic valour, 
how you havo come out victorious in war with Mahadova who destroys 
countless universes. Hearing Tulasi's word, the Lord of Laksmi, in 
the guise of ^ankbachuda, spoke these nectar-like words with a smiling 
countenance. 

14-17. O Dear ! Full one Samvatsara the war lasted betwixt a*. 
All the Daityas were killed. Then Brahma Himself c.trno and mediated 
Peace, then, was brought about aud by the command of lirahma. 1 $m 
over to the Devas their rights. When I returno 1 to my honu, S'iva 
went back to His S'ivaloka. Thus saying ! Hari, the Ljrd of the 
world, slept and then engaged in sexual intercourse with her. But tbe 
chaste Tulasi, finding this time her espariencd quite different from what 
She used to enjoy before, argued all the time within herself and at Ife* 
questioned him :— 

18-22. Who are you? 0 Magician ! By spreading your magic, )° 
have enjoyed me, As you have taken my chastity, I will curse y* 
Bbagav&n Narayana, hearing Tulasi's words and being afraid of 
ourse, assumed His real beautiful figure. The Dovi then saw the Eton" 
Lord of tbe Devas before her. He was of a deep blue colour like ff™' 
rain-clouds and with eyes like autumnal lotuses and with playful hi'* 
equivalent to tens and tens of millions of Love personified and adorned * 
jewels and ornaments. His face was smiling and gracious ; and he wore 
yellow-coloured robe. The love-stricken Tulasi, seeing That Lovely ^ 



Jook IX.] CHAPTER XXIV. m 

f V*su leva, immediately fell senseless j and at the next moment, re-wain- 
^nsciousness, she began to speak. ° 

23-27. O Lord I Thou art like a stone. Thou hast no mercy. By 
ypocricy Tho-i hast destroyed my chastity, my virtue and for that reason 
id.t kill my husband. O Lord ! Thou hast no mercy ; Thy heart is 
ke a stone. So Let Thee be turned into a stooe. Those who declare 
hee as a saint, are no doubt mistaken. Why didst Thou for the sake of 
ihers, kill without any fault, another Bhakta of Thine. Thus speakin* 
ulasi overpowered with -rief and sorrow, cried aloud and repeatedly 
we vent to lamentations. Seeing her thus very distressed, Narayana, 

f 8 Dhiraa 0f MerCy ' SP ° ke fc ° t0 ° heer her " p aocorclin ? t0 mlea 

28-102- O Honoured One ! For a long time you performed tapasyft 
this Bharati, to get Me. S'ankhachfcda, too, performed tapasya for a 
ng time to got you. By that tapas, Sankhachuda got you as wife. Now 
is highly incumbent to award you also with the fruit that you asked for. 
lerefore I have done this. No v quit your this terrestrial body and 
suue a Divine Body and marry Me. O Rime ! Bo like Laksmi. 
lis body of yours will bo known by the name of Gandaki, a very vir- 
ous, pure and pellucid stream in this holy land of Bharata. Your hairs will 
turned into sjcre 1 trees and as bluy will be born of you, you will be known 
the name of Tulast. All the three worlds will perform their Pujas 
th the leaves and flowers of this Tulast. Therefore, O Fair-faced One I 
ns Tulasi will be reckoned as the chief amongst all flowers and leaves, 
Heavens, oartb, and the nether regions, and before Me, O Fair One, you 
11 reign as the chief amongst trees and flowers. In the region of Ooloka, 
the banks of the river VirajJ, in the Rasa circle (the celestial ball 
nee,) where all amorous sentiments are played in Vrindavana forest, in 
l&ndira forest, in Chamnaka forest, in the beautiful Chandana (Sandal i 
■rrsts and in tho groves of Mftdhavi, Ketaki, Kunda, Mallika, and Mftlati, 
the sacred plaoes you will live and bestow the highest religious merits. 
1 the Tirthas will reside at the bottom of the Tulasi tree and so reli- 
)us merits will accrue to all. O Fair-faced One ! There I and all the ' 
vas will wait in expectation of the falling of a Tulasi leaf. Any-body 
io will be initiated and installed with the Tulasi leaves water, will get 
tho fruits of beiug initiated in all the sacrifices.- Whatever pleasure 
iri gets when thousands and thousands of jars Glled yitb water are 
ored to him, the same pleasure He will get when one Tulasi leaf will 
offered to Him. Whatever fruits are acquired by giving Ayuta cows 
['resents, those will be ah <■> acquired by giving Tulasi leave*. Especially 



90 j, SrI mad dev! bhAgavatam. 



if oua gives Tulasi leaves in the month of Kartik, one gets the fruits same 
as ab:>ve mentioned. If one drinks or gets the Tula si leaf water at 
the momentous Time of Death, one becomes freed of all sins and is wor- 
shipped in the Visnu Loka. He who drinks diily the Tula si leaf water eer. 
ttinly gets the fruit of one lakh horse sacrifices. He who plucks or culls the 
Tulast leaf by his own hand and holding it on his body, quits his life in a 
Tirath, goes to Visnu Lok*. Whoever holds in his neck the garland 
mvle up of Tulasi wood, gets certainly the fruit of horse sacrifices at. 
every step. He who does not keep his word, holding the Tulasi leaf in 
his hand, goes to the Kalasutra Hell as long as the Sun and Moon last. 
He who gives false evidene? in the presence of the Tulasi teat, goes to 
the Kumbhipaka Hell for the life-periods of fourteen Indras, He who 
drinks or gets a bit of the Tulasi leaf water at the time of death, cer- 
tainly goes to Vaikuntha, ascending on a car made up of jewels. Those 
who pluck or c ill the Tulasi leaves in the Full Moon night, on the 
twelfth lunar dxy, on the passing of the sun from one sign to another, 
the mid-day, or on the twilights, on the night, while applying oil on their 
bodies, on the impurity periods, and while putting on night dresses, verily 
cut off the Naray ana's head. 0 Chaste One ! The Tulasi leaf kept in tin: 
night, is considered sacred. It is considered good in Sraddha, vow, 
ceremony, in the making over of any gift, in the installation of any image 
or in worsbippiag any Deva. Again, the Tulasi leaf fallen on the ground 
or fallen in water or offered to Vijnu, if washed out c m be used in holy 
and other purposes. Thus, 0 Good One ! You will remiiin us tree in 
this earth and will remain in Goloka as the Presiding Deity thereof 
and will enjoy daily the spore with Krisna. And also you »ill be the Presid- 
ing Deity of the river Gandaki and thus bestow religious merits in 
Bharata ; you will be the wife of the Salt Ocein, which is My part 
Yoii are very chaste ; in Vaikuntha you will enjoy me as Kama livf a- 
with Me. And as for Me, I will be turned into stone by your curse ; 
. I will remain in India close ti the bank of the river Gandaki. Mil- 
lions and millions of insects with their sharp teeth will make rings, 
(the convolutions in the Salagrama or saored stones), ou the cavities 
of the mountains there, representing Me. Of these stones, those that 
have one door (entrance hole), four convolutions, ado.rned by the garland 
of wild flowers (having a mark like this) and which look like ice>h 
rain-cloud, are called Laksmi NMyana Murtis (form*). And those 
that have one door, four convolutions and look like fresh rain-clouds bub no 
garlands are called Laksmi Janardana Chakras (discus). Those *>'»** 
have two doors, fpur convolutions, and decked with mark like e»>» " 
hoof abd void ofthe.garland mark are called Raghunatha chakras. Those 
that are very small in size,- with two Chakras and look' like fresh raw- 



Book IX.) CHAPTER XXIV. m 

clouds aud void of the gerlani marks are named V&mma Chakras. Those 
that that art very small in size, vith two Cbakras and the garland 
mark added, koow the a to be the S'ridbara Chakras. These always bring 
in prosperity to the housohotd. Those that are big, circular, void of 
garland mark, with two circular Chakras, are known as Damodara 
forms. Those that are mediocre in size, with two Chakras and marked 
as i{ struck by an arrow, having marks of arrows aud bow-cases are 
kiown as Rana-Ramas. Those that are middling, with seven Chakras, 
hiving marks of an umbrella and ornaments, are called Rajar& jes'varas. 
They bestow the royal Laksmt to persons. Those that have twice 
5l! ven chakras, and are big, looking like fresh rain-clouds are named Anantas. 
They bestow four fold fruits (Dharraa, wealth, desire and liberation;. 
Those that are in their forms like a ring, with two chakras, beautiful, 
looking like rain-clouds, having cow-hoof marks and of mediocre size, 
are named Madbusudanas. Those that have one Chakra are called 
Sudars'anas. Tnose that have their Chakras hidden are called Gadariharae. 
Those that have two Chakra?, looking boras-faced, are known as Hayn. 
^rivas. 0 Chaste One ! Those that have their mouths' very wide and 
extends 1, with two Chakras, and very terrible, are known a- 
Marasirnhas. They exjifce Vairagyas to all who serve them. Thot.i 
that have two Chakras, mouths extendal and with garland mark* 
(ellipitioal marks) are called Laksmi Nrisinghas. They always bless the 
householders who worship them. Those that have two Chakras near 
their dors (faces), that look even and beautiful, and with marks manifested 
are known as Vasn levas. Tbay yield all sorts o f fruits. Those that 
have their Chakras fine and their forms like fresh rain-clouds and have 
many fine hole marks within their wide gaping facets are called 
, Pfadyumn»s. ' They yield happinoss to every householder. Those that 
hive thoir faoes of two Chakras stuck together and their backs capa- 
cious, are known as Sankarsanas. They always bring in happiness 
to the householders. Those that look yellow, round and very beautiful 
are Aniruddhas. The sages say, they give happiness to the houfeholder*. 
Where there is the S'alagrftma stone there exists Sri Hari Himself ; and 
; .there there is Hari, Lakjnt and all the Ttrthas dwell there. Worshipping 
S'alagrara Sila, destroys the Brahmahatya (killing a Brahmin) and any 
other sin whatsoever. In worshipping tin Sllagraraa stone looking 
like an umbrella, kingdoms are obtained.; in worshipping circular Silas, 
,'reat prosperity is obtained ; in worshipping cart-shaped stones, miseries 
»"se;ind in worshipping stones, whose ends look like spears iSulas, 
death inevitably follows. Those whose facets are distorted, bring in 
povertj ; »nd yellow stones bring in various evils and afflictions. Those 
whose Chvkras look broken, bring in diseases ; and those whose Chakras 



)02 



Sat MAD DEVI bhagavatam. 



are rent asunder bring in death certainly. Observing vows, making 
gifts, installing images, doing Sraddhas, worshipping the Devaa, all these 
become highly exalted, if done before the Saligrama Sill. One acquires 
the merits of bithing in all the Tirthas and in being initiated 
in all the sacrifices, if one worships the Saligr&roa Sill What more 
than this, that the merits acquired by all the sacrifices, all the Tirthas, 
all vows, all austerities and reading all the Vedas are all acquired by duly 
worshipping by the holy SiMagrama Sila. He who performs his Abhij'eka 
ceremony always with Salagraraa water (being sprinkled with 
fjalagra ma water at the initiation and installation ceremonies), acquires the 
religious merits of performing all sorts of gifts and circumambulating the 
whole earth. All the Devas are, no doubt, pleased with him who thus woi- 
ships daily the SaUgraint. What mara than this, that all theTirthas want 
to have his touch. He bscomes a Jivanmukta (liberated while living) and 
becomes very holy; ultimately ho goe3 to the region of Sri Hari and 
remains in Htri's service there and dwells with him for countless 
I'r&kritic dissolution*. Every sin, like Brahma Hatyu. flies away from 
him as serpent.-; do at the sight o? (faduda. The Devi Vasundhara 
(the Earth) become* purified by the touch of the dust of his fe.it. 
At his birth, all his predecessors (a lakh in number) are saved. He 
who gets the Silagrama Sila water during the t'\mi of his death, 
he is freed of all his sins and goes to the Visnn Loka and gets Nirvana ; 
he becomes freed entirely from the effects of Karma and he gets, 
no doubt, dissolved and diluted lor ever in (the feet, of) Visnn. He 
who tells lies, holding Sthgrama in his hands, goes to the 
Kumbhipaka Hell for the life-period of Brahma. If one does not kaep hi< 
word, uttered with the Silagrima stone in his hand, one goes to tht> 
Asipatra Hell for ono lakh raanvantaras. He who worships the Sala,'- 
rama stone without offering Tulasi leaves on it or separates the 
Tulasi leaves from the stone, will have to surfer sepuation from his 
wife in his next birth. So if one does not offer the Tulasi leiv.H 
in the conohshell, for seven births he remains without his wife anil 
he- becomes diseased. lie who preserves the Salagrama stjne, the 
Tulasi and the eonchshell, in one place, beoomes very learned am! 
becomes dear to Narayana. Look ! He who casts big semen once in 
his wife, gutters intense pain, no doubt, at each, other's geparation 
So you become dear to Saiikhacbuda for one ^fanvantara. Now, 
what wonder ! That you will suffer pain, at hid bereavement, 0 
Nftrada I Thus saying, Sri Hari desisted. Tulasi quitted her morlal 
ooil and assumed a divine form, began to remain in the breast of 
Srt Hari like Sri Lakjmi. Pevi. Hari also Vent with her to Vaiknnth* 
Thus Lkkfmt, Sarasvati. Ganga, and Tulasi, all the four oame so 



Book IX.] CHAPTER XXV. 903 

wry dear to Hari and are recognise] a< 1/varis. On the other hand 
the mortal coil of Tulasi, no sooner quittod by Tulasi, became trans, 
formed into the river Gandaki. Bhagavan Hari, too, became also 
converted into a holy mountain, on' the banks thereof, yielding reli- 
gious merits to the people. The- insects "cut and fashion many pieces 
out of that mountain. Of them, those that fall into the river, yield 
(ruits undoubtedly. And those pieces that fall on the ground become yellow 
coloured; they are' not at all fib for worship. O Narada ! Thus I have 
spoken to you everything. What more do you want to hear now ? Say. 

Here ends the Twenty-fourth Chapter of the Ninth Book on the 
;>lory of Tulasi in the MahapurAnam Sri Mad Devi Bhagavatam of 
18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XXV. 

1-2 Narada said : — When the Devi Tulasi has been made so dearto 
XarAyana and thus an object for worship, then describe Hor worship and 
Stotra (the hymn of Tulasi) now. O Muni ! By whom was She I rst 
worshipped ? Uy whom weie Her glories first oung?Aud.how did She 
boeo ne therefore an object of worship ? Speak out all these to me. 

3. Suta said :— Hearing tho=e words of Narada, NarSyana, laughing, 
bejan tj describe this very holy and siii-clestri/j ing account of Tulasi. 

4 15. NSrayana said :— Bhagavan Hari duly worshipped Tulasi, 
and beg,in to enjoy her wtth Laksmi ; lie rai?ed Tulasi to the rauk of 
fiiksini and thus made her fortunate and glorious. Laksmi and 
I ruigi\ allowed and b>re this new union of Narftyana and Tulasi. But 
•Sir.isva.ti eoul 1 nut en lure this high position of Tulasi owing to Her angor. 
Sho became self-conceited and beat Tulasi on some quarrel before 
Hari. |*Euhsi became abashed and insulted and vanished off. Being 
the Is'vari of all the Siddie, the Devi, the Self-manifest and the Giver 
of the Stddhiyoga to the J nanins, Tulasi, Oh ! what a wonder", 
became angry and turned^ out as invisible to Sri Hari even. 

Not seeing Tulasi, Hari appeased Sarasvati and getting Her permission 
went to the Tulasi forest. Going there and taking a bath in due 
accord, and with due ritos, worshipped with His whole heart the 
e'iast<s Tulasi and then began to meditate on fler with devotion. 
0 Narada ! He gets cartainly all siddhis who worships Tulast duly 
with the ten lettered mantra :— " Srim Hrim Klim Aim Vrindftvanyai 
Svaha, "the King of mantras, yielding fruits and all gratifications like 
tUe Kalpa Tree. 0 Narada t At the time of worship, the lamp of ghee, was 



904 



SRI MAD DEVI BHAGAVATAM. 



lighted aud dhup, einduta, sandal, offerings of food, flowers, etc., were offer - 
o.l to Her, Thus hymns 1 by Hari, Tulasi cime out of the tree, pleased 
And She gladly took refuge at His lutm feet. Visnu, then, granted her 
boou that " You will be worshipped by all ; I will keep you in M> 
breast and in My head and' the Devas also will hold you on their 
In*ds." And He then cook her to His own abode. 

10. Narada sail:-"0 Highly Fortunate' One-! What is Tulasi's 
dhyan, stotra and msthodof worship? Kindly -describe all these. 

17. Narayatia said:— v7hen Tulasi vanished, Hari became very 
uitiob agitated at hjr bereavement and went to Vrindavaua and began tc 
praise her. 

18-44. The Bbagav&n said :— The Tulasi trees collect in multitudinou s 
groups ; hence the Pundits call it Vrindl. I praise that dear Tulasi 
Of old, She appeared in the Vrindavana forest and therefore knowr 
as Vrindavini. I worship that fortunate and g'orious One. Sh< 
is worshipped always in innumerable universes aud is, tborefore, knowc 
as Vis'vapujita (worshipped by all). I worship that Vis'vapujita, B) 
whose contact* these countless universes are always render*] pure 
and holy; and therefore She is called Vis'vapavani (purifying tb< 
whole universe). I am suffering from her bereavement, I reraembe. 
the Devi. Without Tulasi, the Devas do not get pleased, thougl 
other v flowers be heapad on them; therefore She is considered as 
the essence of all the flowers. Now I am in sorrow a nd troublf 
and I am very eager to see her, who is of the nature of purity 
incarnate. The whole universe get* delighted when the Bhaktas receive 
her; hence She is called Nandini; so may She be pleased with me 
There is nothing in the universe that cm be compared to Her ; henc< 
She is called TaUsi, I tike refuse of that dear T.ilasi. That chaste 
dear one is the life of Krisna, hence She is known as Krisnajivani 
Now may She save my life. 0 Narad* ! Thu? praising, ftamapati 
remained there. Cia chaste Tulasi then came to His sight am 
bowed down to His lotus feet ; when She becoming sensitive out of thi 
insult, began to weep. Bhagavan Visnu, seeing that sensitive deai 
one, immediately took her to His breast. Taking, then, Sarasvati's pet- 
mission, He took her to His own hom3 and brought about, first ol 
all, the agreement batween bar anl Sinsvtti. , Tnen He granted her 
the boon, " You will be worshipped by "all, respected by all, and honoured 
by all; and all will ' carry you. on their . heads. " I will »' 8 ' 
worship, respect and honour you and keep you on My head. Receiv' 
hi" this boou from Vijuu, the Devi Tulasi became very g lad 



Book IXJ '' ' ' '• * ' CH.tofete'XXVl. ' 1 905 

Saras vat? then attracted hor to her side,' made her sit ' close to her 
Laksmt andGanga both with smiling face* attracted her and mads her enter 
into the house.' O Nar'ada t Whosoever worships Her with her eight nattes 
Vrinda, Vrindavani, Vis'vapujita, Vis'vapaivani, Tulasi, Puspasara,Nandani 
»nd Krifna Jivani and their meanings and siuga this hymn of eight verses 
duly, acquires the merit of performing A.s'vamedha Yajna (horse saorifioe). 
Specially, on the Pull Moon night of the month of Kartik, the aus- 
picious birth ceremony ot 'Tulasi is performed. Of old Visnu worshipped 
her at that time, Wh6ever worship* with devotion on that Pull Moon 
combination, the universe purifying Tulasi, becomes freed "of all sins 
aid goes up to the Visnu LoUa. Offerings of Tulasi leaves to Visnu in 
the month of Kartik bring merits equal to those in giving away 
Ayuta Cows. Hearing this " stotra at that period gives sons to the 
sonless persons, wivos to the wife less porsons aud friends to friendless 
porsons. On hearing this stotra, the diseased become free of their 
diabases, the persons in bondago becoim free, the terrified become 
fearless, and the sinners are freed of their sins. O Ni'irada ! Thus it 
has been mentione 1 how to chant stotra to her. Now hear her 
dhyan and method of worship. In the Vedas, iu the Kanva Sakha 
branch, the method of worship i3 given. You know that one is to 
meditate on the Tulasi plant, without any invocation (AvAhana) and then 
worship her with dovotiou, presenting all sorts of offerings as required to 
1i<m\ Now hear Her Dhyanam. Of alt the' flowers, Tulasi (the holy 
basil) is the best, very holy, and captivating the mind. It is a 
flame burning away all the fuel of sins committed by man. In the Vedas 
it is stated that this plant is called Tulasi, because there can be made 
no comparison with Her amongst all the flowers She is the holiest 
of them all She is placed on the heads of all and desired by all 
and gives holinoss to the 'univers\ She gives Jivanmukti, mukti 
and devotion to Sri, Hari. I worship Her. Thus meditating on Her 
and worshipping Her according to due rites, oue is to bow down to 
Her. O N&rada I 1 have described to you the fall history of Sri 
Tulasi Devi. * What - 'more do yo want to hear now,, say. 

Here ends the Twenty-fifth Chapter of the Ninth Book on the 
method of worship of Tulasi Devi in the Mahupuranam Sri Mad Devi 
Bhagavatam of 18,000 -verses by Maharsi Veda Vyasa. 

" .•; CHAPTER XXVI. 

1. Narada sa^l hav) heard the anecdote of Tulasi. Now " de^qribe 
in detail the hiatory^of "SMbri. St vitrt ia- considered -as th,e ; Mother of 
the Veda?. Why, was^'he born, in days gone by ? By whom was She first 
worshipped and subsequently also ? 

114 



906 SRt MAD DEVtBHAGAVATAM. 



3. NArayana eaid :— « O Muni 1 She was first worshipped by Brahma, 
Next the Vedas worshipped her. Subsequently the learned men wor- 
shipped her. Next the King As'vapati worshipped Her in India. Next the 
four Varnas (castes) worshipped Her. 

5. Narada said :— " 0 Brahman I Who is that As'vapati ? What for 
did he worship ? When the Devi Savitri beoame adorable by all, by 
which persons was She first worshipped and by which persons subsequently. 

6-14. Nflrayana said :— " O Muni ! The King \sVap»ti reigned in 
Bhadrades'a, rendering his enemies powerless and making his friends 
painless. He had a queen very religious ; her name was Malati ; She was 
like a second Laksmi. She was barren ; and desirous of an issue, She 
under the instruction of Vasis'tha, duly worshipped Savitri with devotion. 
But She did not receive any vision nor any command ; therefore She 
returned home with a grievous heart. Seeing her sorry, the king con- 
soled her with good words and himself accompanied her to Puskara-with 
a view to perform Tapas to Savitri with devotion and, being self.con. 
trolled, practised tapasya for one hundred yoars. Still he could not see 
Savitr', but voice came tj him. An incorpareal, celestial voice reached 
his ears :—" Perform Japam (repeat) ten lakhs of <%attri M»ntram." 
At this moment Parisara came up there. The king bowed "down to him. 
The Mur.i said:—" 0 King ! On? japa of Gayatri, destroys the days 
sins. Ten Japams of Gayatri destroy day and night's sins. 

15-40. One hundred Gayatri Japams destroy one mouth's sins! ' One 
'housand Jupams destroy one year's sins. One lakh Gayattr! Japams 
destroy the sins of the present birth and ten lakh Gayattri Japams 
destroy the sins of other births. One hundred lakhs of Japam9 destroy 
the sins of all the births. If ten times that (ft. i. 1,000 lakhs) be 
done, then liberation is obtained. (Now the methoJ, how to m»k« 
Japam). Make the palm of the (right) hand like a snake's hood ; see 
that the fingers are all close, no holes are seen ; and make the ends of the 
fingers bend downwards; then being calm and quiet and with one's face 
eastward, practise Japam. Then count from the middle of the ring (name- 
less) finger and go on counting right-handed (with the hands of the 
watch) till you come to the bottom of the index finger. • This is the rule 
of oonnting by the hand. O King I The rosary is to be of the seed of 
white lotus or of the crystals ; it should be oonsecrated and purified. Japam 
is to be done then in a sacred Tirtha or in a temple. Beooming self-controll- 
ed one should place the- rosary on a banyan leaf or on a lotu3 leaf and 
linear it with cowdung ; wash it, uttering Gayattr! -Mantra and over it 
perform one hundred times Gayattri Japam intently in accordance with 



Book IX.] CHAPTER XXVI. 907 

the rules. Or wash it with PaBohagavya, milk, curda, clarified butter, 
cow urine and oowdung), and then consecrate it well. Then wash it with 
the G*n»es watir and perform best the consecrations. O R&jarsi ! Then 
perform ten lakhs of Japam in due order. Thus the sins of your three 
birth i will be destroyed and then you will see the Devi Savitrl. O 
King ! Do this Japam, being pure, everyday in the morning, mid-day, 
and in the evening. If one bs impure and devoid of Sandhya, one 
has no right tj de any aotion; and even if onu parforras an action, 
one does not get any fruit thereby. He who does not do the morning 
Sandhya and thd evening Sandhya, is driven away from all the Brahminio 
Karmas and he becomes like Sudra?. He who does Sandhya three times 
throughout his life, becomes like the Sun by his lustra and brilliance of tapas. 
What more than this, the earth is always purified by the dust of his feet. 
The Dvija who does his Sandhya Bandanam and remains pure, becomes 
energetic and liberated while living. By his contact all the tirthas 
become purified. All sins vanish away from him as snakes fly away 
at the sight of Garuda. The Dvija who becomes void of Sandhya three 
times n day, the Devas do not accept his worship nor the Pitris accept 
Ins Pindas. He who has no Bhakti towards the Mula Prakriti, who does 
not worship the sp?cific seed Mantra of M&ya and who does not hold festivi- 
ties in honour of Mula Prakriti, know him verily to be an Ajagara snake 
without poison. Devoid of the Visnu mantra, devoid of the three Sandby&a 
and devoid of the fisting on the Ekadas'i Tithi (the eleventh day of 
the fortnight), the Brahmin becomes a snake devoid of poison. The 
vilo Brahmin who does not like to take the offerings dedicated to 
Hari and who does the washerman's work and eats the food of Sudra and 
drives the bufalloes, beoomes a snake devoid of poison. The Brlhmin 
who burns the dead bodies of the Sftdras, becomes like the man who 
is the husband of an unmarried girl. The Brahmin also who becomes a 
cook of a Sadra, become a snake void of poison. The Brahminwho 
accepts the gift3 of a Sadra, who performs the sacrifice of a Sudra, 
who lives as clerks and warriors beoomes like a snake void of poison. 
The Brahmin who sells his daughter, who sells the name of Hari 
or eats the food of a woman who is without husband and son, as 
well as of one who has just bathed after her menstruation period, 
becomes like a serpent void of poison. The Brahmin who takes the 
profession of pimps and pampers and lives on the interest, is also 
like a serpent void of poison. The Brahmin who aleeps even when 
the Sun has risen, eats Bab, and does not worship the Devi is also like 
» poisonless serpent. Thus stating all the rules of worship in order, 
toe best of the Munis told him the Dhyanam, etc., of the Devt 



W SRt JfAD DEVtMfiQAVATAM. /.^ 

Savitri f ^vhat he wanted, Then he , informed the ( King^of all the 
mantras and went to hie own 'Ss'raraa. T/h'e king 1 , tnen wofsh'fp'ped 
aocordihgfy ' and saw the Devi Savltrt and'got'DOons.' 

, 41-43, .Narada, said :— What is the Suvitris Dhyan, what are ijhe modes 
of her, worship, what is stotra, mantra, that Partis 'ara gave, to tjhe .King 
before he went away? And how did the King worship and what boon 
ilid he get. ? This greSt mystery, grand and well renowned i.u the Srutis, 
about Savitrl, I am desirous to hear in brief on all the points. 

44,7&; NAr&yaija 6aid :— Ou the thirteenth day (the tray tdas'i, tithi) 
of the black fortnight in the month Jyaistha or on any other holy 
period, the fourteenth day (tha chaturdas'i tithi ) this vow is to be 
observed with great care and devotion. Fourteen fruits and fourteen 
plates with offerings of food on thera, flowers and incense are to be 
offered and tHs vow is to be observed for fourteen years consecutively. 
Garments, hily threads and other articles are also offered and after 
the Vrata is over, tbe .Brahmins are to be fed. The lucky pot (mangal 
ghat) is to be located duly according to the rules of worship with 
branches and fruit*. Ganes'a, Ag-ii, Vi?nu, &va and 3iv;\ are to be wor- 
shipped duly. 

In that ghat Savitri is to be nest invoked and worshipped. Now hear 
the Dhyanan of Savitri, as stated in the M3dhyan Pina bukha, as well 
the stbtra, tbe mode3 of worship, i.nd the Mantra, the giver of all desires. 
I meditate and adore that SI vitrj, th9 Mothor of the Vedas, of the 
nature of Pranava (Om), whose colour is like the burnished gold, who is 
burning with Brahma teja (tho fire of Brahma^ effulgent with thousand 
and thousands of rays of the midday summer Sun, who ifc of a smiling; 
countenance adorned with jewels and ornaments, wearing celestial 
garment (purified and uninflammable by fire), nnd ready to grant blessings 
to Her Bhaktas ; who is the bestower of happiness and liberation, who 
ts peaceful and the consort of tho Creator of the World, who is' all wealth 
ah& the giver of all riches and prosperity, who is the Presiding' Deity of tbe 
Vedas andwho is the Vedas incarnate, I meditate on Tho. Thus r'«citin<: 
the Dhy&narn, mantra and meditating on Her, one' is', to offer Naivedyas 
(bfferl*g8 of food) to Her and then place one's - fingers etf<-' one's head; 
btte ii'tof mdditatft' Mgain', and then invoke the D6*vt within the po' 
Oife should'iieit present fourteen things/ uttering 1 pro'per maritr« 
"aWBdrding to: ttifl Vetfae:' Thei one : must pBr-form gpeefaJ 'pooj* »" d 
•*«n«nt byniris to ' tbe TWvt ; and Worship Heri > The fbuYteeS 'articles ol 
.wtfrrii ip'ttreitts' bidder ' ■ ->" :* '.-.'v- «r '! .;,-.,„ >■■■.-■■ 
*,..•< I *, • V ■-' <••;■('' . ■ , ., 



Book IX,] v CHAPTER XXVI. 909 

(1) Seat (isan) ; (2) water for washing feet (Padya), (3) offering 
,f rice and Durba grass (Argbya), (4) water for bath (Snftntya), 
8) anointment with sandalpaste and other scants (Anulapana), (7) incense 
Dhupa), (8) Lights (Dipa), (9) offerings of food (Naivedya), (10) Betels 
(Tambul), (11) Cool water, (12) garments, (1 3) ornaments, (14) garlands, 
^eent3, offering of water to sip, and beautiful bedding. While offering these 
articles, one is to utter the mantras, this beautiful wooden or golden 
seat, giving spiritual merits is being offered by me to Thee. This water 
from the Tirthas, this holy water for washing Thy feet, pleasant, highly 
meritorious pure, and as an embodiment of , Pooja is being offered by me 
t)Thee. I'.iis holy Arghya with Uuibt grass and flowers and the pure 
water in the conch-shell is being offered by mc to Thee, (as a work of 
initial worship). This sweet scented oil and water being offered by rae 
to Tbee with devotion for Thy bathing purposes. Kindly aooept 
these. O Mother I This sweet-scented water Divine-like, highly pure 
and prepared of Kunkuma and other scanted things I offer to Thee. O 
P.irauies'vari ! This all-auspicious, all good and highly meritorious, this 
beautiful Dhupa, kindly take, O World Mother! This is very pleasant 
and sweet scented ; therefore I offer this to Thee. O Mother ! This 
light, manifesting all this Universe and the seed, as it were, to destroy the 
Darkness is being offered by me to Thee. Devi ! Kindly accept this 
delicious offering of food, highly meritorious, appeasing hunger, pleasant, 
nourishing end pleasure giving. This betel is scented with camphor, etc, 
nic.i, nourishing, and pleasure— giving ; this is being offered by me to Thee. 
This water is nice and cool, appeasing the thirst and the Life of the World. 
So kindly accept this. O Devi ! Kindly accept this silken garment as well 
the garment mide of KarpJsa Cotton, beautifying the body and enhancing 
the beauty. Kindly accept these golden ornaments decked with jewels, 
highly meritorious, joyous, beauteous and prosperous. Kindly accept these 
fruits yieldiog fruits of desires, obtained from various trees and of various 
kinds. Please have this garland, all auspicious and all good, made of 
various flowers, beauteous and generating happiness. 0 Devi ! Kindly 
accept this sweet scent, highly pleasing and meritorious. Please take this 
Sindura, the best of the orniments, beautifying the forehead, highly 
excellent and beautiful. Kindly accept this holy and meritorious threads and 
purefied by the Vedio maatrams and made of highly holy threads and knitt- 
ed with highly pure knots. Uttering thus, offer the above articles that are to 
bo offered to the Djvi, evWyiime the specific seed mantra bein<; uttered. 
Then the intelligent devotee should recite the stotras and subsequently offer 
the Daksinas (presents) with devotion to the Brahmanas. The Radical or the 
Specific Seed Mantra V&tatrii is the 1 erghf tetiered mantra Srtrn Hrira Klim 
Svftitrai SvabJfc'So fchef'sacesknoW. The Stotra. as stated in the Madhyandina 



910 



8Rl MAD DEVf BHAGAVATAM. 



3akha, gives fruits of all desires. I am now speaking to you of that mantra, 
the Life of the Brabmanas. Listen attentively. O Narad i! Savitri was 
given to Brahma, in the anoient time? of old in the region of Goloka by 
Kriana ; but Savitri did not come Brihraa lok v with Brahma. Then by the 
Command of Krisni, Brahmi praised the raother of the Vedas. An 1 when 
She got pleased, She accepted Brahma as Her husband. 

79-87. Brahma said : — "Thou art the everlasting existence intelligence 
and bliss ; Thou art Mulaprakriti ; thou art Hiranya Garbha ; Thou didst 
get pleased, 0 Pair one ! Thou art of the nature of fire and Energy ; Thou 
aft th* Highest; Thou art the Highest Bliss, and the ciste of \he twice, 
born. Dost thoil get appeassed, 0 Fair One ! Thou art eternal, dear 
to the Eternal ; thou art of the nature of the E verlasting Bliss. 0 Devi, 
O Thou, the all auspicious Onel 0 Pair Cno ! Beest thou satisfied. Thou 
art the form -of all (omnipresent)! Thou art the essence of all mantra9 ol 
the Brahmanns, higher than the highest ! Thou art the hestower of happines 
and the liberator 0 Devi, O Pair One I Beest thou appeased.' Thou art like 
the burning flame to the fuel of sins of the Brahraanas ! O Thou, the 
Bestower of Brahma teja (the light ot Brahma) 0 Devi I O Pair One ! Best 
appeased. By Thy mere remembrance, all the sins to me by body, mind 
and speech are burnt to ashes. Thus "-aving, the Creator of the worM 
reached the assembly there. Then Savitri came to the Brahmalok* with 
Brahma. The King AsVapati chanted this stotra to Savitri and saw 
Her -and got from Her the desired boons. Whosoever recites thU highly 
saored king of Stotras after Sandhya Bandanam, quickly acquires the 
fruits of studying the Vedas. 

Here ends the Twenty Sixth Chapter of the Ninth Book on the 
narration of Savitri in Srimad Devi BUgavatnm of 18,000 verses l.v 
Maharsi Veda Vy8?a. 



CHAPTER XXVII. 

1-2. Narayana *aid: — " O Nur.v.'a ! After hiving chanted the 
above hymn to the Goddess Silvitri and worshipped Her in accordance 
with due rites and ceremonies, the king As'vapati saw- the Devi, effulgent 
like the lustre of thousand suns. She then smilingly told the king, 
as a mother to her son, whilst all the quarters were illumined with 
the lustre of Her body:— 

8-14. Savitri said:—" 0 King 1 I know your desire. Certainly I 
will give what you and your wife long for. Your chaste wife > 9 
anxious for a daughter, while you want a son. So, one after another, 



Book IX.] CHAPTER XXVII. 9n 

the desires of both of you will be fulfilled. Thus saying, the Devi 
went to the; Brahma Loka. The King also returned to bis house 
First a daughter was born to him. As the daughter was bom, as if a second 
Laksmi was born after worshipping Savitri, the King kept her 
name as Savitri. As tim 3 rolle I on, tho daughter grew, day by 
day, like the pimes of bright fortnight moon, into youth and beauty 
There was a son of Djumat Senn, named Satyavana, always truthful] 
good natured and endowed with various other qualifications. The 
daughter chose him for her bridegroom. The King betrothej her with 
jewels and ornament', to Satyavana, who gladly took her home. After 
one year expired, the truthful vigorous Satyavana gladly went out, 
by his father's command, to collect fruits and fuel. The chaste 
Savitri, too, followed him. Unfortunately Satyavana fell down from a 
tree and died. Yama, the God of Death, saw his soul as a Puruea 
of the siza of one's thumb and took it and went away. The chaste 
Savitri began to follow Him. fhe high souled Yama, the Foremost 
)f the Sadhus, seeing Savitri following Him, addressed her sweetly:— 
• O Savitri I Whither are you going in your this mortal coil? If you 
like to follow after all, then quit your this body. 

15-25. The mortal man, with his transient coil of these five 
3lement% is not able to go to My Abode. O Cnasto One I The death 
time of your husband arrived; therefore Satyavana is going to My Abode 
to reap the fruits of his Karma. Every living animal is born by 
bis Karma. He dies again through his life long Karma. It is his Karma 
ilooo that ordains pleasure, pain, fear, sorrows, etc. By Karma, 
this embodied soul here becomes India; by Karma he can become 
a BrabmVs sod. What more than this that Jiva, by his Karma, can 
be in Ilari's sorvice and be free fiom biith and death ! By one's 
own Karma all sorts of Siddhis and immortality can be obtained; 
she four blessed rogion= as Visnu's Salokya, etc., also can be 
obtained by Karma. What more than this that by Karma, a being 
becomes divine, human, or a King, or 6iva or Gaiies'a ! The state of 
Munindra, asceticism, Ksattriyabood, Vais'yahood, Mlechhahood, 
moving thing*, atones, Rakaaaahood, Kinnaras, Kingship, becoming 
trees, beasts, forest animals, inferior animals, worms, Daityas, Dflnavas, 
ksuras, all are fashioned and wrought byKarma and Karma alone. 0 Narada! 
Thus speaking, Yama remained silent. 

Here ends the Twentyseventh Chapter of the Ninth Book on 
th e birth etc. of Savitri in Sri Mad Devi Bhugavatam of J8.C00 
verses by Maharai Veda Vyaaa. 



i ! 

91 i 



MAD DEVI BHAGAVATAM. 



CHAPTER XXVIII. 

1-4. Narayana said 0 Narsda ! Hearing the 1 words of Yaraa 
the chaste intelligent Savitrl, replied with great devotion:— " 0 Dharma 
r&jan I What is Karma, ? Why and how is its origin ? What is the cause 
of Karma ? Who is the embodied soul (bound by Karma) ? What is 
this body? And .who is it that doe* Karrai ? What is Jnana? 
What is Bnddhi ? What is this Pratja of this embodied Jiva? What 
•re tbe Iiidriyas ? And what are their characteristics ? And what are tbe 
Devatas thereof ? Who is it that enjoys and who is it that makes one 
enjoy ? What is this enjoyment (Bhoga) ? And what is the means of 
escape from it ? And what is the nature of that State when one escapes 
from enjoyment ? What is the nature cf Jivatma ? And what of 
Paramatma? 0 Deva! Speak all these in detail to me. 

5-21. Dharma said:— Karma is of two- kinds — good and bail. 
The Karma that is stated in the Vedss as leading to Dharma U 
good ; all other actions are bad. The God's service, without any 
selfish ends (Sankalap) and without the hope of any fruits thereof 
(ahaituki), is of such a nature as to root ont all the Karmas'and gives 
rise' to the highest devotion to God. A man who is such a Bhakta 
of Brahma bacomes liberated, so the Gratis say. Who then does the 
Karma and who id it that enjoys ? (i. o. no such body). To such a 
Bhakta to Brahma, there is no birth, death, old age, disease, so-row 
nor any' fear. 0 Chaste One ! Bhakti is two-fold. This is stated by all 
in the Gratis. The one leads to NirvJna and the other leads to 
the nature of Hari. The Vaisnavas want the Bhakti to Hari i. c. 
the Saguna Bhakti. The other Yo»is and the best knowerg of Brahma 
want the Nirguna Bhakti. He who is the Seed of Karma, and the 
Bestower for ever the fruits of Karma, Who is the Karma Incarnate 
and the Muh Prakriti, is the Bhagav&n ; He is the Highest Self. He 
is' the Material Cause of Kwmi. Know this body to be by nature 
lrable to dissolve and die. Earth, air, akfts'a, water, and fire the* 
are the' threads, •as' it were; of the work of creation of Brahma 
Who is of the nature of Being. " Dehi " or I ho 'Erabodfed Soul' fff the D«er 
of Karma, the Karta ; he is the eojoyer ; and Atma (self) is the prompted 
tbe simulator within to* do the Karma and enjoy the filuits thereof. 
The 'experiencing of pleasures and pains and the "varieties thereof is 
known as Bhoga (enjoyment). Liberation, Mukti id the esoefe (Aire from. 



BooeIX.] CHAtTBR XXVI11 9 13 

The knowledge by which A.tml (sib) and Maya (Asat) are discriminated 
is called Jfianara (Brahma Jnauain). The knowledge is considered as the 
root discriminator of various objects of enjoyments, (i. e. by which 
the various objects are at once recognised as different from Atman). 
By Buddbi is meant the right seeing of things, (as certain) and is 
considered as the seed of J nam u. By Prana is known as the different 
Vayus in tho body. And this L'rana is the strength of the ombodied. Mind 
is the chief, the best, of the senses, it is a part of ts'vara : its characteristic 
is its doubtful uncertain state. It impels to all actions, irresistible. It 
ia inascertainable, iuvieible ; it obstructs tho J nana. The senses are 
seeing, hearing, smelling, touching an J tasting. These are the soveral limbs, 
as it were, of the embodied aud the impellors to all actions. They 
are both enemies aud friends as they give pain (when attached to 
wordly objects) and happiness (when attached to virtuous objects) both. 
The Sun, Vftyu, Earth, Brahma aud others are their Devatas. The 
Jiva is the holder, the sustainer of Pratia, body, etc. The Param&tm*, 
the Highest Self, is tho Best of all, Omnipresent, transcending the 
the Ounas, and beyond Prakriti. He is the Cause of all causes aud 
lie is the Brahma Itself. 0 Chaste One ! I have replied, according to th« 
Sftstras to all your questions. Those are Ju&uas of the Jnanins. 0 Child 1 
Now go back to your bouse at pleasure. 

22-30. Savitri said :— Whither shall I go, leaving my Husband aud 
Tbee, the Ocean of Knowledge? Ploase ougbtest to answer the queries 
that I now put to Thee. What wombs do tho Jivas get in response 
to which Karnias ? What Karmas lead to tho Heavens ? And what Kartnas 
lead to various hells ? Which lvirmasle.il to Mukti V And which Karmas 
give Bhakti ? What Karmas make ono Yogi and what Karmas inflict 
diseases ? Which Karmas make one's life long ? or short ? Which 
Karmas agaiu make one happy ? And what Karmas make one miserable ? 
Which Karmas make one deformed in one's limbs, one-eyed, blind, deaf, 
lame or idiotic ? Which Karmas again mako oue mad ? Jdake one very much 
avaricious or of a stealing habit ? What Karmas make one possess Siddhis ? 
Or make one earn the four Lokas Salokya, etc. ? What Karmas make one a 
Brahmin or an ascetic ? Or make one go to Heaven or Vaikuntha ? What 
Karmas enable one to go to Goloka, the par excellence and free from 
all diseases ? How many are the hells ? What are their names and how 
do they appear ? How long will one have to remain in each hell ? and 
what Karmas lead to what disoiscs '< O Dcva, N'ow tell me about these 
Ibat 1 have asked to you and oblige. 

Her& euds the Twenty-Eighth Chapter of the Ninth Book on the 
story of Savitri in 3ri Mad Davi Bhatfivatam of 18,000 verses by 
Mabarji Veda Vyflja. 

116 



&nt MAD DEVI BHAGAVATAM. 



CHAPTER XXIX. 



1. Nftr&yana said:— Yama got thunderstruck at these queries 
of Savitrt. He then began to desoribe. with a smiling countenance, 
the fruition of the several works of the Jivas. 

2-8. He said:—" 0 Child ! You arc. now a daughter only twelve years- 
old. But you speak of wisdom like the Highest Jnanins and Yogis, 
Sanaka and others. 0 Child ! By virtue of the boon granted by 
Savitri, you have become incarnate of Her in part. The King 
As'vapati got yon before by performing severe penances. As Laksml 
is dear and fortunate with regard to Visnu, as Mah&devi is to 
Mah&deva, Aditi to Ka<'yapa, Ahalya to (rautarna, so you are to Satya- 
vana in respect of affection and good-luck and other best qualities. 
As Sachi is to Mahendra, as Rohini is to Moon, as Rati is to Kama, as 
Sv&ha is to Fire, as Svadha is to the Pitris, as Sanjfifi is to the Sun, as 
VarunSni is to Varuna, as DaksinH is to Yajna, as Earth is to Varaha, as 
Devasena is to Kartika, so you are fortunate and blessed with respect to 
Satyavana. 0 Savitri ! 1 myself grant, you this boon of ray own 
accord. Now ask other boons, 0 highly fortunate One ! 1 «ill fulfil all 
your desires. 

9-12. Savitri said O Noble OiU' ! L«t there be oue hundred sods 
of mine by Satyavana. This is the boon that I want. Let there be oc.8 
hundred sons of my Father as well ; let my Father-in-law get back his 
(lost) eyesight and may he get back his lost kiugdom. This is another boon 
that I want. Thou art the Lord of the world. So .grant me this boon, 
too, that I may have this my very body for a lakh years when I may go to 
Vaikuntha with Satyavana. No.v I am eagdr to hear the various fruitions 
of Karmae of severalJivas. Kindly narrate them and oblige. 

13-70. Dharina said:— You are very chaste. ,S-> what you have 
thought will verily come to pass. Now 1 describe the fruition of Karnia« 
of the Jivas. Listen. Excepting this holy land of Bharata, nowhere do the 
people enjoy wholly the fruition of their two-fold Karmas, good and bad. 
It is only the Suras, Daityas, Dftnavas, (iandharvac, Raksasas, aud men 
that do Karmas. The beasts and the other Jivas do not do Karmas. 
special Jivas e. g. men, etc., experience the fruition of their Karmas m 
Heavens, hells and in all the other Yonis (wombs). Specially, as the JiW 



Book IX,] CHAPTER XXIX. 916 

roam in all the different Yonis, they enjoy their Karmas, good or bad, as the 
ease may be, carved iu their previous births. The good works get fructified 
in Heavens; aud the bad works lead the Jivas to hells. This Karma can be 
got rid of by Bhakti. This Bhakti is of two kinds :— (I) Nirguna of the 
nature of NirvAna ; and (2) towards Prakriti, of the nature of Brahma, and 
with Maya inherent. Diseasas come as the result of bad and ignorant actions • 
aud healthiness comes from good and certain scientific Karmas. Similar are the 
remarks for short and bng lives for happiness and pain. By bad works, one 
becomes blind or deformed iu body. So by doing excellent Karmas, one ac- 
quires Siddhis, etc.. r lhese are spoken generally. I will now speak in detail ; 
listen. This is very secret even in L'urai.ias and rfmritis. in thm U ha rata vara*, 
men are the bast of all the variou- classes of beings. The Brahmaus are the 
host of meu and are 'jest in all Kinds of Karmas. They are responsible, too, 
lor their actions. O Chaste One ! Of the Brahmins, again, those that are at- 
tached to the Brahm wias are the best. The Brahmanas are of two kinds as 
they are Sak»uia (with desires) or Niskuma (without desires). The 
Niskami Br&huianas are superior to die Sakami Bruhmanas. For the 
Sakamis are to enjoy the fruits of their Karm-is, while the Niskami 
Brahmanas are perfectly free from any Mich disturbances (they have 
not to come back to this field of Karma). The Niskama Bhaktas. 
after thoy quit their bodies, go to a place fiee from sickness or 
disease, pure and perfect. From there they do not come back. The 
Niskami Bhaktas assuming the divine forms go to the (loloki and 
worship the Highest God, the Highest Self, the two-armed Kristia 
The Sakami Vaisnavas go to Vaikuntha ; but they come back in 
Bharata and got into the wombs of the twice-born. By degrees they 
also become Niskama when they certainly acquire pure undefiled 
Bhakti. The Brahmanas aud Vaisnavas thit are SakAmls in all their 
births, "never get that pure undefiled intellect and never get the 
devotion to Visnu. The Brahmanas, living in theTirtlns (sacred place* 
of pilgrimages) and attached to Tapas go to Brahmaloka (the region 
of Brahma) ; they again come down to Bharata. Those that are 
devotedly attached to their own Oharma (religion) aud reside in 
places other than Tirthas, go to Satyaloka and again come to Bharata. 
The Brahmanas, following their own Dharma and devoied to the Sun 
So to the world of the Sun and again come to Bharata. Ami those 
who are devoted to Mala Prakriti aud devoted to Niskama Dharma 
«o to ManiDvipa and have not to oome back from thither. The 
Bhaktas of' Siva, fitkti, and Gauesa, and attached to their own 
Dharmas respectively go to the Siva Loka and return Irom thence. 
Those Brahmanas that .v>rship the other Devas and attached to tnmr 



9i« 9r1 mad oifivl bhagavatam. 



own Dbarmas go to those regions of theirs respectively and again 
come to Bharata. Attached to their own Dharmas, the Niakami, 
Bhaktas of Hari go by their Bhakti step by step to the region of 6ri 
Hari. Those that are not attached to their own Dharmas and do not 
worship the Devas and always bent on doing things as they like without any 
regard to theio* Acharas go certainly to hells. No doubt in this. The 
Brahmanas and the other three Varnas, attached to their own Dharmas 
all enjoy the fruits of their good works. Bat those who do not do their 
Svadbarma, go verily down into hells. They do not come to Bharata for 
their rebirth, they enjoy their fruits of Karmas in hells I Therefore the four 
Varnas ought to follow their own Dharraas of the Brahmanas, they are 
to remain attached to their own Dharraas and give their daughters in 
marriage to the similarly qualified Brahnunas. They then go to the 
Chandraloka (the region of the Moon). There they remain for the 
life periods of the fourteen Indras. And if the girl be given, with 
ornaments, the results obtained would be twio. If the girl be given 
with a desire in view, then that world is obtained ; but if the girl 
be given without any desire but to fulfil the God's will and God's satis, 
faction only, then one would not have to go to that world. They go to 
Visnu Loka, bereft of the fruits of all Karmas. Those that give to the 
Brahmanas pasture ground and cattle, silver, gold, garment, fruits 
and water, go to the Chandraloka and live there for one Mpnvantai* 
They livelong in those regions by virtue of that merit. Again those that 
give gold, cows, copper, etc., to the Inly Brahmana.-, go to the 
Surya Loka (tho region of the Sun) and live there for one Ayuta years 
(10,000 years), free from diseases, etc, for along time. Those that 
give lands and lots of wealth to the Brahmins, «o iothe Visnu LoW 
and to the beautiful $veta Dvipa (one of the eighteen minor divisions 
■if th°. known continents). And there they live as long as the Sun 
and Moon exiM. 0 Muni ! The meritorious persons live long in fU 
wide region. Note :--§votn Dvipa may moan Vaikuntha, where V'isn,, 
resides. Those who give with devotion dwelling places to the 
Brahmanas, <*o to the happy Visnu Loka. And there, in that great 
Visnu Loka, they live for years equal to the number of molecules 
that house. He who offers a dwelling house in honour of any Dev», 
goes to the region of that Deva and remains there for a number "I 
years equivalent to the number of particles in that house. The lotu». 
bom Brahma said that if one offers a royal palace, one obtains a result four 
times and if one offers a country, one gets the result one hundied 
times that ; again if one offers an excellent country, twioe as » u0 
merit one acquires. One who dedicates a tank fer the expiation' 



tY i CHAPTER XXIX. 917 



'g sins, one live* in Janar Loka (one of the pious regions) for 

* riod equivalent to the number ot particles therein). If any man 

* J*™ a Vftpi (a well) in preference to other gifts, one gets ten 
fid fruit* thereby. If one offers seven Vapis, one acquires the fruits 
°f offering one tank. A V4pi is one which is four thousand Dhanus 
,° an( j ^bioh is ai much wide or less (Note :-Dhanu equals a measure 
o°f four hastas). H offered to a good bridegeroom, then the giving of 

daughter in marriage is equivalent to a dedication of ten Vapts. 
And if the girl be offered with ornaments, twice the merits aoorue. 
The same merit aocrues in clearing the bed of the mud of a pond 
& s in digging it. So for the V»pt (well). O Chaste One 1 He 
\o plants an As'vattha tree and dedicites it to a godly purpose, 
,L for one Ayuta years in Tapar Loka. 0 S&vitri ! He who dedicates 
. flower garden for the acquirement of all -sorts of good, lives for 
one Ayuta years in Dhruva Loka. 

O Chaste One ! He who gives a Vtinana (any sort of excellent carnage) 
in honour of Visnn, in this Hindoos than, live, for one M.nvantara in 
Visoulok*. And if one gives a Vim^na of variegated colours and work- 
manship, four times the result accrues. And one who g.ves a palsn- 
q0 in t acquires half the fruits. Again if anybody out of 

devotion, a swinging temple (the Dol Maudir) to Bhagavlu Sri Han, lira, 
for one hundred Slauvantras, in the region of Visnn. O Cha. e One ! 
II. who makes a S ih of a royal road, decorated with palacial I bu.UI.mj. 
on either side, lives with great honour and love u, that Iudraloka for 
one Ayuta years. Equal results follow whether the above th.ngs ar 
offered t, I OoU or to the Brahmanas. He enjoys that winch he 
gives. No -mug. No enjoying. After enjoying the heavenly pleasures, to., 
e virtue™ ; re on takes birth in Bharata as a Br hm.n or m other 
S ood tamilies in due order, and ultimately in the Branm.na am.hes. 
The ,irtuous Wahmana, after he has enjoyed the heavenly pleasures, 
takes his birth again in Bharata in Brahmana, Ksattr.ya or m Va.s ya 
families. A Ksattriya or a Vais'ya can never obtain Brahmanahood, evea 
if he performs asceticism for one Koti Kalpas. This u stated m the 
Wis. Without enjoying the fruits, no Karma cm be exhausted even 
in one hundred Koti Kalpas. So the fruits of the Karmas must be 
enjoyed, whether they be auspicious or inauspicious. By the be p 
seeing the D ivis and seeing the Ttrthas again and again, pur.ty is 
squired. 0 S&vitri! So now I have told you something. What 

more do you want to hear? Say. VJ fc . Bdo fc 00 the 

Here ends the Twenty-Ninth Chapter of the Ninth book 
anecdote of Suvitri on the fruits of making sifts and on the effects ot narm 
in Srt Mad Dey! BhftgvaWmi of 18,000 venak by M»h»*i Yen. iryw., 



918 



M MAD DBVt BHAGAVATAM. 



CHAPTER XXX. 

I Savitri said " 0 Dharmarajan 1 Kindly tell me in detail 
about those works that lead the meritorious persons to the Heaven, 
and various other spheres. 

2-20. Dharmaraj said :-" 0 Child I He who gives rice and food 
to the Brahmanas in India, goes to the Sivaloka where he dwell, 
with great respect for years equivalent to the measure of that. food. 
This °" Anna-dana " (the giving of boiled rice and other eatables) j< 
a great dan (charity) and this can be done not only to the Brahmaiias 
but to the other 1 castes also, where similar results also follow. There i?, 
or will be, no other charity superior to this charity of anna (rice, boiled it 
may be and other eatable'.) For here no distinction is made as to whai 
caste will get it or not, nor the discrimination of tim\ when to give such 
a charity. 0 Child! Seats (Asanas) given to the Devas and the 
Brahmanas, carry the donor to the Vismi Loka, where ho dwells fo r 
Ayuta years with groat respect and love. Giving excellent cnr« 
yielding milk to Brahmanas take the donor to Visnuloka, wheie he is 
Glorified and remains for years equivalent to the number of pores 
in that cow or those cows. Audit cows be given on a meritorious day, 
four times the merits accrue, and if given in a sacred place of pilgrim- 
age, hundred times the result occurs ; and if given in a tirath, where 
Narayana is worshipped, koti times the results accrue. Ho who <r\\e- 
with devotion, cows to the Br»hn»n« in BWrati, remains in the 
Chandraloka for one Ayuta years and is glorified. He who "ives 
a two-mouthed cow to a Brahrnana, goes to Visnulokt and remains there 
for as many years ai there exist the numbers of hairs on the body 
of that cow and is glorified. A gift of a beautiful white umbrella to « 
Br&hmana makes one go to Varunalokv for Ayuta years where b<< 
remains with great pleasure. Giving garments to the diseased Brahman* 
makes one fit to remain with glory in Vayuloka for one ayuta y»». 
Giviog to a.Br&hroana the Sahgrama with garraerits makes one remain 
with; glory in Vaikuntka as long as there exist the Snn »ml '»<»■■ 
Giving a beautiful bedding to a Br&hmana, glorifies a man m 
Chandtaloka as long as theie exist tbe Sun and Moon. To give H. 
to thfi Dev,« and^Br^rnana gloriae,: a man in A gn'ilpka .»J» , rj 
of m for owManvantara. To give elephants to the \ 
BJ»*»KW* k «? ""A"* ia.^W throne ^ijh Indra for his. )W W 



Book IX.] CHAPTER XXX. $ 19 

(Jiving horses to the Biahmanas make? ono remain in Varunalok-x 
lor fourteen Indras' life periods. Giving a good palanquin 'to a 
lirahinana makes one remain in the Varunaloka for fourteen Indras' 
life-periods. Giving a good sita or a good orchard to a Brahman a 
loads one to the Vayuloka where he remains with glory for one 
Manvantara. Giving a while chamara and fan to a Brahmana, leads 
tha donor to tho Vayuloka where he rjmains for one ayuta years, 
(iiving grains and jowele make one long-lived and both the donors 
and receivers go certainly to Vaikuntha. 

21.40. He who always recites the name of &i Haii, ij ves tof 
rver and Death goes far far away ftom him. The intelligent man 
that celebrates the Swinging Festival (Dol Jatra) in tho last quarter 
ufthe Full Moon night in this land of Hharata. becomes liberated 
while living, enjoying pleasures in this world, goes in the end to 
Visnuloka, whjre he remains for one hundred Manvantaras; there is 
no doubt in this. If the Swinging Festival be performed under the 
mlluence of the astfrism Uttara Phalguni then the fruits become doubled; 
tins is the saying of Brahma Himselt The performer lives to the end of 
aKalpa. To give til (Sesamum) to a Brahman, leads one to &v a Loka 
wliere one enjoys for a number of years equal to the number of til. Then 
one is born in a good yoni and becomes longlived and happy. To <»ive a 
cupper plate yields double the effect. To give in India a chaste wife with 
garments and ornaments to a Brahman (and then to purchase her with 
an equivalent in gold) leads one to Chandra Loka where one remains for 
fourteen Indra's life periods and enjoys day and night the celestial Ap.iarfis. 
Thenoo the donor goes to the Gandharba Loka for one ayuta years and 
■lay and night enjoys Urv»s'i. Then he gtts for thousand births chaste, 
fortunate, wealthy, gentle and sweet spoaking, beautiful wives. He who 
f?ives nice aud delicious friuts to the Biabmarms, remains with glory in the 
Indra Loka for a number of years equivalent to the fruits. He gets again a 
u'ond Yoni (birth) and gets excellent sons. To give thousand trees while 
there are fruits on them, or nice friuts ouly to the Brahmanas, makes 
one enjoy the Heavens for a long, long time and he then comes back to 
Wiarata, To give various things and good edifices with grains, etc., to the 
Ur&hinanas leads one to the regions of the Devas where ho remains for one 
hundred Manvantaras. Then he gets a very good birth and becomes the 
master of abundant wealth. He who gives with devotion to the Br&hmagas 
lauds certainly goes for one hundred Manvantaras and remains there 
iu glory for one, hundred Mauvantras ; and, coming again to be born in good 
wombs, they become Kings. The earth does not leave him for hundred 
births. He becomes prosperous, wealthy and possesses many sons and 



W &lt MAD DEVt BH&GAVATAM. 



becomes the lord of his subjects. He who gives a good village with 
pasture land and cows, dwells with glory in Vaikuntha for one lakh 
raanvantaras. Then he gets a good brith (becomes born in a high easts 
family) and obtains a lakh villages. The earth quits him not even if he be 
born a lakh times. (This is very bad then, to one who does not like to be 
born again). 

41-60. He who gives a village inhabited by good and obedient subjects 
with ripe excellent grains, various tanks, trees and adorned with fruits and 
leaves dwells in Kailaea with great glory for ten lakh Indra's life periods. 
Getting again born in a high family, he becomes Raja Dhir^ja in Bh&rata 
and obtains Niyuta towns. There is no doubt in this. The earth quits 
him not, even if he be born ayuta times. Keally he gets the highest pros- 
perity in this earth. He who gives to a Brabuiana one hundred towns and 
countries, inhabited by good or mediocre subjects, with wells, tanks, and. 
various trees, remaiua with glory in Vaikuutha for one koti raanvantaras. 
Then he becomes born in this eai th in a high caste family, becomes the 
Lord of Jambudvipa and attains in this earth great prosperity like Indra. 
The earth quits him not even if he comes here Kofi times ; in reality he is a 
Mah&tma (a great-sould man), Raj rajes' vara (the Lord of Kings) and 
lives upto the end of a Kalp.i. He who gives bis whole property to a 
Brahmin, gets in the end four times that ; there is no doubt in this. He 
who gives Jambu Dvipa to an ascetic Brdhmana, gets undoubtedly in the 
end one hundred times the fruit. Jf you aive away Jambu Dvipa, the 
whole earth ; if you travel all the Tirt'ias, if you perform all sorts of 
asceticisms, if you give shelter to all, if you m»ke gifts of all sorb, 
know that you will have to come again to bo reborn in this earth : hut if 
you become a devotee of Mula Pradcriti, then be sure that you w'ont iiave 
to come here and be reborn. The devotees of Mula Prakriti go to 
Mani Dvipa, the Highest place of Sri Bhuvanes'ari Devi and remain there 
and tbey see the full of innumerable Brahmas. The worshippers of the 
Devi Mantra when they quit their mortal coils, assume divine appearances 
endowed with Bibhutis (manifestations 'of powers) and free from birth, 
death and old age, assume the S&rupya (the same form) of the Devi and 
remain in Her Service. They roside in Manidvipa and see the part Pralay» s ' 
The Devas die, the Siddhas die, the whole universe vanishes ; but the 
Devt Bhaktas never die and they remain free form birth, death, and old ag* 
He who offers TulasJ leaf to Bhagavan Hari in the month of Kartik 
resides for three yugas in the temple of Hari. Getting again a |H 
birth, he acquires the devotion to S"ri Hari and becomes the Foremost » 
those who restrain their senses. He who bathes in the Ganges eafjy 
before the rising of the Sun remains in enjoyment in the temple 
H«ri for sixty thousand yogas. Getting again a good birth, he g e ' J 



BookIX,] CHAPTER XXX. 92! 

theVhjnu Mantra, and, quitting his mortal coil, beoomes united with the 
Feet of Sri Hari. 

61-77. He has not to coma back from Vaikunfha to this earth. 
He remains in Hari's Service and gets the same form of Hari. He 
who bathes daily in the Ganges, becomes purified like the Sun and 
gets the result of performiog the Horse-sacrifice at every step. The earth 
becomes purified by the dust of his feet and he enjoys in Vaikuntha as 
long as the Sua and Moon exist. Then again he becomes bom In 
a good and beautiful womb, and is liberated by acquiring the devotion to 
Hari. He becomes very energetic and the foremost of the ascetios, 
pure, ••eligious, learned, and self-restrained. When the Sun comes midway 
between Pisces and Cancer and heats intensely the earth, the man 
who in Bharata gives cool water to drink to the people, resides in 
happiness in Kailas'a for fourteen Indras' life periods. Getting again 
a good; birth here, he becomes beautiful, happy, devoted to Siva, 
energetic and expert in the Vedas, and tho Vedangas. He who gives to 
a Brahmana the Saktu (sattu) in the month of Vais'Akhe enjoys in 
the Siva temple for as many years as there are number of partioles 
in that quantity of sattu (powders in parched oat)- He who performs 
the Krisna J annuls tarn i vow in this Bharata, is freed from the sins 
incurred in his hundred births ; there is no doubt in this. The 
observer of the vow remains in great enjoyment in Vaikuntha for 
fourteen Indras' life periods, gets again a good birth here and 
acquires Hari Bhakti. He who performs the Sivaratri vow in this Bharata 
Varsa, resides with great joy in Siva Loka for seven manvantaras. He 
who offers the Bel leaves to Siva in SivarStri time, resides with great 
joy in Siva's Abode for as many yugas as there are number'of leaves. 
Getting again a good birth hore, he acquires the devotion to Siva 
and becomes learned, prosperous and possesses sons, subjects and lands. 
He who performs vow and worships Sankara in the month of Chaitra 
or Magha anl who, wioh a branch of a tree in hand, dances day and night 
for one month, or half a month, for ten days or for seven days, 
dwells in Siva Loka for as many yugas as the number of days he 
dances. H e w ho performs the vow of Sri Rama Navami, lives in the 
abode of Visnu for seven Manvantaras in great joy. Getting again 
a good birth, he becomes devoted to Sri Rama, the foremost of those 
who havo self restraint and he becomes very wealthy. 

,,. 78 " 87 ' IIe who performs tho Saradiya Puja " (the great Durga 
l> uja in the month of autumn) of the Mala Prakriti with inoense, lights, 
offerings of food, and animal sacrifices of buffaloes, goats, sheep, rhinoceros, 

r °gs or other animals, together with danoing, musio, and various other aus- 

116, 



922 $nt Map dbv! bhAgavatam. 

pioious things, resides in the Siva Lok. for seven Manvautar.s. Getting au 
excellenb birth, and a pure understanding, hegets unbounded prosperity, sous 
and, no doubt, grandsons and he becomes a very powerful sovereign possess, 
iog many horses and elephants. There i< no doubt in this. Again he who 
worships daily with devotion for a fortnight beginning from the eighth day 
of the bright fortnight the Maha Devi Laksini, remains in the reg.ou of 
Goloka for fourteen Indras' life periods. Then, obtaining an excellent bath, 
betimes a sovereign. He who in the full moon night in the month of 
Kartik prepares a R5sa mandal with one hundred Gopas ami Oop.s ami 
worships 3ri Krisna and lWdhl in Salagra.ua or in images with sixteen 
varieties of offerings remains in Goloka for Brahma's life-time and co,n.n s 
again to Bhanta acquires an unflinching devotion to Sri Krisna. 

88-99. And when this Bhakti becomes greatly intensified, ho gets initi- 
ated into Sri Hari mantra and after quitting his mortal coil, he goes to the 
Goloka. Then he gets the Sarupya (the same form) of Krisna and becomes 
the chief Parisad (attendant of Krisna) and, becoming free from old age. ho hag 
,wfear to fall again down to this earth. Ho who observes the Ekadas'i day, 
remains fasting and performing penances in the bright or dark eleventh day, 
remains in Vaikuntha in great enjoyment and comfort. Then, again coming 
into this Bharata ho becomes a devotee of Hari. And when that Bhakti 
i„ intensified he becomes solely devoted to Hari and quitting his mortal 
coil -oes a»ain to the Goloka and gets the Sarupya of Krisna and becomes 
His PSrisada (attendant). Then, freed of old age and death, he does not 
fall He who worships Indra in the month of Bhftdra in the twelfth day 
0 f the white fortnight is worshipped in the regions of Indra for sixty 
thousand years. He who performs in Bharata the worship of the Sun 
on Sunday Sankranti (when the Sun goes from one sign to another) and the 
brieht seventh Tithi, according to due rules and ceremonies and eats the 
food called Havisyanna (rice boiled in ghee), dwells in the Suryalok. 
L fourteen Indra's life periods. Then coming to BhArata, he becomes to 
from all diseases and becomes prosperous. Ho who worships Sav.tr. on 
Tteenthday of the black fortnight dwells in the region of Brahma for as* 
Manvantaras with great eclat and glory. Coming again to Bharata be * 
. „ baauty , unequalled valour, long life, knowledge and prosperity. He rt 
orships on the fifth day of the bright fortnight in the month of High 
ith his senses controlled and full of devotion, the Devi Sarasvati •* 
sixteen article" of food, resides in Mani Dvipa for one day and one K 

° f ^00440. On getting re-birth, he becomes a poet and a learned 
He who daily gives with devotion for his whole life, cow and gold ° 
Brlhmana dwells in Vismt Loka for twice as many years as ther 



SopK IX] 



CHAPTER XXX. 



923 



he numbers of hairs on the bodies of these cows and plays and jests with 
fisnu and doing auspicious things he finds pleasure. In the end he comes 
gain to this Bh&rata and becomos the King of Kings, Ho becomes fortu- 
iate, prosperous, possesses many sous, becomes learned, full of knowledgo and 
iappy in every way. He who feeds a Brabmana here with sweetmeats goes 
o Vismi Loka and eujoys there for as many years as there are hairs on 
he body of the Brahmin. In the end lie comes igain to Bharata and becomes 
iappy, wealthy, learned, long lived, fortunate and very powerful. He who 
itters the name of Hari or gives the name {i.e. the mantra) of Ilari to others, 
s worshipped in Visriu loka for as many yugas as the uumber of times, 
ho name or mantra was uttered. Comiog again to Bharata, he becomes 
iappy and wealthy. And if such things be done in Narayana Ksettra, 
toti times the above results ensue. He who repeats the name of 
(lari koti time3 in Narayana Ksettra, becomes, no doubt, freed of 
ill sids and liberated while living and he will not get rebirth. He 
ives always in Vaikuntha. He gets the Salokya (the same region 
if Visrm, is not liable to fall, becomes a Bhakta of V : .«nu. He who 
laily worships the earthen phallic symbol (after making it daily) lor 
lis whole life, goes to the 3iva Loka and dwells there for as many 
•pars as there are the number of particles of earth. Getting rebirth lie 
woollies the King of Kings. He who worships daily the Salagrama stone 
,ml eats the water (after bathing it) is glorified in Vaikuntha for 
me hundred Brahma's lives and becomes born again. When he 
quires the rare Ilari Bhakti and quiting his mortal coil goes to 
Yissi.i Loka, whence ho is not to return, lie who performs all the 
1>.isj3s (asceticims) and observes all the vratas (vows), dwells in 
Vaikuntha for fourteen IndiW life peroids. Getting rebirth in Bharata 
ie becomes the King of Kings and then he besomes liberated. Ho 
a not to return any more. He who bathes in all the Tirthas and 
nakes a journey round the whole world, gets Nirvfina. Ho is not 
reborn. He who performs the Horse-Sacrilice in this holy land Bharata 
injoys half the Indraship for as many years as thero are hairs on the 
wdy of the horse. Ho who performs a Rajasuya Sacrifice, gets four 
limes the ahovo result. Of all the sacrifices, the Devi YajSa, or Ik- 
Sacrifice before the Devi is tho Best. O Fair One ! Of old. Visnu, 
Brahma, Indra and when Tripui-asura wa? killed, Maha Deva did 
inch a sacrifice. O Beautiful One ! This sacrifice before the Sakti is the 
highest and best of all the sacrifices. There is nothing like this in tho 
three world?. This Great Sacrifice was done of yore by Daksa when 
he collected abundant sacrificial materials of all sorts. And a qnMnl 
ensued on this account between D.iksa and Sankura. Tim Brahmins 



924 



SRt MA.D DEVt BHAqAVATAM. 



conducting the sacrifice cursed the Nandl and others. And Nandl cursed 
the Br&hmanas. Mah&deva, therefore, disallowed the goiug on of sacrifice 
and brought" it to .a dead stop. Of yore the Praj&pati Dakaa did 
this Devi YajBa ; it was done also by Dharma, Kas'yapa ; Ananta, 
Kardama, Svayambhuva Manu, his son Priyavrata, Siva, Sanat 
Kuinara, Kapila and Dhruva. The performance of this sacrifice brings 
fruits equal to performing thousands and thousands of Bajasuya 
sacrifices. Therefore there is uo other sacrifice greater than this Devi 
Yajna. One becomes surely endowed with a long life of one hundred 
years and is liberated while living. Ho becomes equal to Visnu in 
knowledge, energy, strength, and asceticism. This is as true as anything, 
O Child! This Devi Yajna is the best and highest of all the sacrifices 
as Visnu is the highest amongst the Devas ; Narada, amongst the 
Vai|navas ; the Vedas, amongst all the Sastras ; the Brahmamie amongst 
all the castes ; the Ganges amongst the sacied places of pilgrimages, 
Siva amongst the Holy of Holies, the Ekadas'i vow aniongst : Hll the Vratas ; 
Tulasi, amongst all the flowers; the Moon, amongst the asterisms ; 
Garuda, amongst the birds ; Prakriti, Mdha, Sarasvati and Earth 
amongst the females ; the mind, amongst the quick-going and restless 
senses ; Brahma, amongst the Prajapatis ; Brahma, amongst all the 
subjects ; Vrindraban, amongst all the forests ; Bharat Varfi, amongst 
all the Varsas ; Laksmi, amongst the prosperous ; Sarasvati, amongst 
the learned; Durga, amongst the chaste; Radhika, amongst th 3 fortu- 
nate. If one hundred horse sacrifices are performed, Indrahood is sure 
to be obtained. It is by the influence of bathing in all the Tirthis, 
performing all the sacrifices, observing all the Vratas, practising all t!:e 
austerities, studying all the Vcdas and circumambulating the whole earth, 
that this Highest Sakti's service is obtained and this service of Sakti is the 
direct cause of Mukti (liberation). To worship the lotus-feet of the 
Devt is the* best and highest, is stated in all the Puranas, io all the 
Vedas, and in all the Itihasas. To sing the glories of Mula Prakriti, 
to meditate on Her, to chant Her Name and attributes, to remember 
Her stotras, now down before Her,, to repeat Her Name, and to drink 
daily Her Padodoka (water after washing Her feat) and the offerings 
already offered to Her, these are approved of by all ; and- everyone desires 
this. So worship, worship this Mula Prakriti, Who is o£ the nature of 
Brahma, and, lo ! Who is again endowed with Mftya. 0 Child I Take your 
husband and live happily with him in your home. 0 Child ! Thus 
I have described to you the fruition of the Karmas. This is auspicious 
to every human being, desired by all and approved of by all- ^ 
Real Knowledge springs from this. There is. no doubt in tD ' 8 ' 



IqpK IX.] 



CHAPTER XXXI. 



925 



Here ends the Thirtieth Chapter of the Ninth Book on the con- 
ersation between Savitri and Yama and on the fruition of Karmas in 
he Great Putnam Sri Mad Devf Bhagavatim of 18,000 verses by 
\lahar?i Veda Vyiisa. 



CHAPTER XXXI. 

1-2. Narayana said: — " O. Narada ! Hearing thus the supreme 
lature of Miila Prakriti from Dharmaraja Yama, the two eyes of 
javitri were filled with tears of joy and hor whole body was filled 
vith a thrill of raptuie, joy an i ec^taey. Slio again addiessed Yama: — " O 
.Miarmaraja ! To sing the glories of Mula Prakriti is the only means of 
iaviuq all. This takes away the old ago and death of both the 
speaker and the hearer. 

3 12. This is the Supremo Place of the Panavas, the Siddhne, the 
aseeties. This is the Yoga of the Yogin. and this' is studying tho 
VeUai of the Vaidiks. Nothing ciin compare even to one-sixteenth of 
the sixteenth parts of the (full) merits of those who aro in !§akti's 
Service ; nail it Mukti, immortality, or attaining endless Siddhis, nothing 
piii come to it. O Thou, the Foremost of the Knowors of ihe Vrdas ! 
1 have heard by and by everything from Th e. Now describe to me 
how to worship Mull Prakriti and what an the ends of Karmas, 
auspicious and inauspicious, 'thus saying, tho chaste Savitii bowed 
down her head and began to praise Yama in stotras according to 
the Vedas. She said: — " O Dhamarajan ! The Sun practised of yore 
very hard austerities at Puskara and worshipped Dlmrma. On this, 
Uharma Himself became born of Surya as his son. And Thou art 
that son of Surya, tho incarnation of Uharma. So I bow down to 
Thee. Thou art the Witness of all the Jivas; Thou seest them 
equally ; hence Thy name is Samana. I bow down to Thoe. Some- 
times Thou by Thy ow i will tnkest away the lives of beings. Hence 
Thy name is Kritanta. Obeisance to -Thee! Thou holdest the rod to 
distribute justice and pronounce sentence on them and to destroy the 
sins of the Jivas ; hence Thy name is Daydadhara ; so I bown 
down to Thee.) Note: — Any Jiva, in course of his travelling towards 
Mukti, can expect to pass through the stage Yamaship ; and if he 
pleases, he can become a Yama.) At all times Thou destroyest the universe. 
None can resist k Thee. Hence Thou art named Kala ; so obeisance 
to Thee ! Thou art an ascetic, devoted to Brahma, self-controlled, 
and the distributor of the fruits of Karmas to tho Jivas; Thou 
restrainest Thy senses. Hence Thou art called Yama. Therefore I 
tow down to Thee,' 



926 



!§Rt MAD DISVt BHAGAVATAM. 



13-17. Thou art delighted with Thy Own Self ; Thou art omniscient ; 
Thou art the Tormentor of the sinners and the Friend of the Virtuous. 
Hence Thy name is Punya Mitra ; so I bow down to Thee. Thou 
art born as a part of Brahma ; the fire of Brahma is shining through 
Thy body. Thou dost meditate on Para Brahma, Thou art the Lord. 
Obeisenee to Thee ! O Muni ! Thus praising Yaraa, She bowed down at 
tho feet of Him. Yama gave liar the mantra of Alula Prakriti. How 
to worship Her and He began to recite the fruition of good Karmas. 0 
Narada ! He who recitos these eight hymns to Yama early in the 
morning, getting up from Im bod, is freed of the fear of death. 
Rather he becomes freed of all his sins. So much so, that even if 
he be a veritable awful sinner and if he recites daily with devotion 
this Yam&stakam, Yama purifies him thorughly. 

Here ends the Thirty-first Chapter of the Ninth Book on the 
Yama's "ivin 0, Sakbi Mantra ta Savitri in the Mahapurariam Sri Mad 
Devi Bha»avatam of 18,000 verses by Maharsi Veda Vyasa. 



CHAPrER XXXil. 
1-28. Nflruyana said :— Then, initiating her with the Great Seed, the 
Ad i Radical Mantra of the Maha Sakti, Sri Bhuvaneas'vari in accordance 
wtth due rules, the son of Surya began to recite the various effects of 
various Karmas, auspicious and inauspicious. Never do the persons 
"o to Bell when they perform good Karmas ; it is only the bad works 
That lead men to hells. Tho different Puranas narrate various heaven?. 
The Jivas go to those places as the effects of their various good 
Karmas. The good Karmas do not lead mon to hells ; but the bat! 
Karmas do lead them veritably to various hideous hells. In different 
Sastras, different hell-pits are ascertained. Different works lead men 
to different hells. O Child ! Those hell-pits aio very wide, deep, 
'painful and tormenting, very horrible and ugly. Of these ! Eighty 
six pits or Kundas are prominent. Many other Kundas exist. Now 
listen to the names of the Kundas mentioned in the Vedas. Their 
names are:— Vahni Kunda, Tapta Kunda, Ksfira Kunda, Bhayanaka 
Kunda, Vit Kunda, Mutra Kunda, SlesmV Kunda, Gara Kunda, 
Da?ika Kunda, Vasfi Kunda, Sukra-Kunda, Sonita Kunda, As'ru 
Kunda, Gatrainala Kunda, Karnaraala Kunda, MajjA Kunda, Mlmsa 
Kunda, impassable Nakra Kunda, Loraa Kunda,- Kes'a Ku? da - 
impassable Asthi Kunda, Tamra Kunda, the exceedingly hot and painful 
Lauha Kunda (the pit of molten iron)". Charma Kunda, the hot Sur 
Kunda, sharp Thorny Kunda, Visa Kunda, the hot Taila Kunda, very 
he«y Astra Kunda, Kriml Kunda, Puya Kunda, terriab(e Sarp» 



Book IX.] CHAPTER XXXIII. 9 27 

' nda Mas'aka Kunda, Dams'a Kunda, dreadful di-ala Knndt, 
/Vra Uamftra Vris'chika Kundn, &ira Kutidi, Sfila Kunda, awful 
£had<'a Kunda, Grola Knnda, Nakra Kunda, sorrowful Kaka Kunda, 
V £ ant hana Kunda, Vija KundV, painful Vajta Kunda, hot Pas'ana 
Ivinida, sharp Pajana Kunda. Laia Kunda, Masi Kunda Cliakr.i Kunda 
VakV* Ivunda very terrible Kurma Kunda, Jvaia Kunda, Bhasrna Kunda, 
Uamlha Kunda, aud others. lSesides theso, thero aro the Taptasuchi, 
/Vsipitra, Kfuradhara, Suchhnukha, Gokbamukha, Kumbhipaka, 
Kalasutra, Matsyoda, Krimi Kantuka, L'ams'ubhojya, Pas'avcsta, Sula- 
pr.^a, Prakampaua Ulkamakha, Andhakupa, Vedhana, TAdana, Jala- 
randbra, Uehachurna, Dalana, Sosana, Kasa, Surpa, Jvalamiikba, 
Dlium'Vndha, N&gavestana and various others. O S&vilri ! Theso 
Knndas give much pain and torment; greatly the sinners ; they are 
under the constant watch of innumerable servants. They hold rods 
in their hand 1 * ; some of them have noosos ; others bold clubs, Saktis, 
awful scimitars ; they are fierce fanatics, maddened with vanity. All 
aro tilled with Tamogunas, merciless, irresistible, energetic, fearless and 
tawnv-eyod (like copper). Some of them are Yogis ; some arc 
Siddhas, they assume various forms. When the sinners arc about to 
die, they seo these servants of Yama. But those who do their own 
duties, who aro Saktas, Sauras, or CAnapatyas or thoso who are 
virtuous Siddha Yogis, they never seo the servants of Yam,i. Thos-i 
who arc engaged in the'r own Dharmas, who arc possessed of wisdom, 
who are endowed with knowledge, who aro moutally strong, who 
are untouched by fear, who are endowed with the feelings of the 
Devas, and those who are real Vaisnavas, they nover soj those 
servants of Yama. O Chaste One ! Thus J have onumeratcd to you 
the Kundas. Now hear who live iu the Kundas. 

Here ends the Thirty-second Chapter of the Ninth Book on the 
enumeration of various hells for sinners, in the Mahapuranam Sri Mad 
Devi Bhugavatam of 18,000 -verses by Maliaisi Veda Vyasa. 



CHAPTER XXXIII. 

Ml). Dhaimarajan siad : -Those that aro in Hari's service, pure, 
the Siddhas in Yoga (those that have attained success in Yoga), the 
performers of Vratas j(vows), the chaste, the ascetics, tlio Brahmacharis 
never go to hells. There is no doubt in this. Those persons that 
are proud of their strong positious and who use very harsh burning 
words to thier friends, they gQ to Vahni Kunda and live there for as 
many years as there are hairs on his body ; next they attain animal 
births for three births and get themselves scorched under the strong 
heal of the Sun. He goes to the Tapta Kuiida hell who doe* not 



'928 



§Rt MAD DEVt BHAQAVATAM. 



entertain any Brahman guest with any eatables who comes to hig 
houso hungry and thirsty. lie lives there for as many years as there 
are hairs on his body and he has to sleep on a bed of fire, very/ 
tormenting. Then l>3 will have to be born Tor seven births as birds, 
Jf anybody washes any clothing with any salt on Sunday, or oq 
the day of Samkrinti '(when the Sun enters another sign), or an any 
new-moon day or on any Sraddha day (whon funeral ceremonies are 
performed), he will have to go to the Ksara Kunda hell where he 
remains for as many years as there are threads in that clothing and 
finally he becomes, born for seven births as a veritable washerman. 
The wretch that abuses M&la Prakriti, the Vedas, the Sastras, Puranas, 
Brahma, Visnu, Siva and the other Devas, Gaurl, Laksmi, Sarasvati and 
the other Devis, goes to the hell named Bhayanaka Narakakunda. There 
is no other holl more tormenting than this. The sinners live here for 
many Kalpis and ultimately become serpents. Thore is no sin greator 
than the abr.se of the Devi. There h no expiation for it. So one ought 
never to abuse the Devi. If one discontinues the ^allowances given by 
oneself or otherpersons to the Deva? -or Brahmana*, one goes to Vistha 
Kunda and has to eat tho fivces there for sixty thousand years and finally 
to be born in Bhurata as worms in faeces tho same number of years. If 
any person without tho owner's permission digs another's tank dried of 
water, or makes water in tho water of any tank, he goes to Mutra Kunda 
and drinks urine for as many years as there are thu particles in that tank. 
Then ho becomes born in this Uhar.ita as an ox for one hundred year?. 
If any person oats good things himself without giving any portion thereof 
to the member of his fanily, he goo-! to iSlcsmi Kunda where he eats 
phlegm, for full one hundred years. Then ho bocomes born as I'ret. 
(disembodied spirits) in this BhiVala for hundred years and drinks 
phlegm, uritif and pu«s ; then ho bocomes pure, lie who does not support 
his father, mother, spiritual teacher, wife, sons, daughters and the helpless 
persons, goes to (Sara Kunda where he oits poison for full one hundred 
years. Finally ho becomes bom and wanders as Bhutas (disembodied 
spirits). Then ho becomes pure. 

20-41. He who becomes angry and shrinks his eyes at the sight of » 
guest who has come to his house offends the Devas or' Pitris, who do not 
accept the wator offvred to them .by that villain. On tho contrary, he earns 
all the sins of BrahmahatyA (murder of a Brahmin and so forth) and finally 
goes to DCtsikakunda where ho remains for one hundred years and <*> s 
polluted things. Then wandering as Bhutas for one hundred years he 
• becomes purified. If anybody make* a gift of any article to ft Brahrni? 
and then again gives that article to a different man, he goes to Vasa Ku?. s 



Book IX.] CHAPTER XXXIII. 



029 



where he eats marrows for one hunlred years. The q he has to roam 
about iu India for seven births as a Krikriasa (lizird) and finally she be- 
comes born as a very poor man with a very short life. If any woman or any 
man makes another of a different sex eat semen, out of passion, he goes to 
Sukra Kunda where he drinks semen for one hundred years. Then ha 
crawls about as worms for one hundred years. And then he gets purified. 
1)' auybody beats a Brahmana who is a family preceptor and causes his 
blood to come out, he will have to go to Rakta Kunda where he has to 
drink blood for one hundred years, Finally he has to roam about for 
seven births in India as tigers; then he becomes pure by degrees. If any 
body mocKS and laughts at any devotee of Krisna who sings with rapt 
consciousness and sheds tears of joy, he will have to go to As'ru Kunda 
where he drinka tears for one hundred years. Then he has to roam as a 
Chlndala for three births and thou he becomes pure. He who always 
jhcats his friends, lives for one hutidred years in Gatramala Kunda. Then 
roaming about for three births as an ass and for three briths as a fox 
concurrently, he becomes purified. Out of vanity, if anybody jests at a 
iloaf person, he goes, to Karnamalakunda where he eats for one hundred 
yours the wax of the ear. Next he comes to the earth as a deaf and a 
\ery poor man for seveu births, when at last he gets purified. If any- 
body commits murder out of greed to support his family, he goes to the 
hell Majjakunda where he eats marrow for .one lakh years. Next he becomes 
11 lisli for soven births, for seven births he becomes a mosquitto, for three 
births he becomes a boar, for seven births be becomes a cock, deer and 
other animals concurrently ; at last he gets purified. If any stupid person 
sells the daughter whom he has supported, out of greed for money, ho 
[$uus lo Mansakuiida and lives there for as miny years as there are hairs 
ou her body. The Yama's servants beat him with their clubs. His 
head becomes overloaded with the burden of the Hesh; and, out of hunger, he 
lieks the blood coming out of his head. Noxt that sinner comes to Bharata 
Mid for sixty years becomes a worm in any daughter's faesces, for seven 
births he becomes a hunter; for three births, a boar; for seven births, cock; 
for seven births, frog ; for seven births, leech; and for seven births, crow; 
<»oen he gets purified. One who shaves on the day of observing vows, 
fasting and funeral ceremony day, becomes impure and unfit to do any 
notion, and, in the end, he goes to the Nakha Kunda where he receives blows 
of clubs and eats nails for one hundred Deva years. If anybody worships, 
m of carelessness, the earthen Siva phallic symbol with any hairs on it, 
te goes to the hbll Kes'a Kunda where be remains for as many years ae 
">ere are partioles in that hair; then- he geta to the yoni (womb) of a 
I vananl (a Mlechcha woman) out of Hare's wrath. After one hundred 

117 



930 



M MAD DEVt BHkQAVAlAtf. 



v eaK lie becomes freed from that md then he becomes a JMfcfua; tfiere i 8 no 
doubt iu this. He who does not okev Pind.s to the ViffpapW. m honour of 
his Pitris at Gaya goes to the hell Astbikunda where he remains for as 
many years as there are dirts on his body. Then he becomes a man . 
but for seven births be becomes lame and poor. Then ho gets purified. 
The stupid man who commits outrage and violence on his pregnant wife, 
resides for one hundred years iu t&e hot Tarara Kunda (where coppers are 
in a raolton condition). He who takes the food of a childless widow and 
the same of any woman that has just bathed after menstruation goes f or 
one hundred years to the hot Lauha Kunda (where iron is in a molten 
oondition). For seven births he becomes then a crow and tor seven births 
he becomes born of a washerwoman, full of sores and boils, and poor. 
Then ho gets purified. 

51.01. If one touches the things of the Uevas after touuhiug skins or 
impure hydes, ono remains in the Charma Kunda for full one hundred years. 
If any Brahmin eats a Sudra's food, requested by him, he lives for one 
hundred years in the hot Sur* Kunda. Then for seven births he performs, 
the funeral riles for a S'ddra ; at hut he becomes pure. If any foul-mouthed 
person uses always harsh and filthy language to his master, h« will have 
to go to Tiksna Kantaka Kunda where he eats thorns. Besides, the Yuma's 
servants give severe beatings to him with their clubs. For seven births 
he will have to become horses when he gets purified. If any man ministers 
poison to another and so takes away his life, he will have to remain for 
endless years in Visakunda, where he will have to eat poison. Then lie 
will hava to pass for one hundred years as a murderer Bhilla, full of sores 
and boils, and for seven births he will have to be a leper when atbsthe 
<*ets purified. Being born in this holy land Bharatavarsa, if any n»« 
Likes a cow with a rod or any driver does so whether by himself or by 
servant, he will have to dwell certainly in the hot Lauha Kunda or ■ to 
yu „as. Ho will have to pass as many years as a cow as there are h.i» • 
UuTt cow when ultimately he gets purified. If anybody > str.kes .ny 
body with a red-hot iron dart (Kunta weapon), he mil have . to d. 1 
the Kunta Kunda for ayuta year, Then he will have to rema, i »J 
birth in a good womb, with a diseased constitute, when ultimately he 

be purified. , D( t 

62-86. If any Brahmin villain eats, out of grejJ,.^ H« 
sacrificed before the goddess) or anything not offered to 
have to remain in the Krimi Kunda where he eats those to n*, 
many years as there are hairs on his body. Then he w.ll l..vo t« ^ 
three births as Mlochohae when ultimately he becon.es born in 



Book IX ] CHAPTER XXXIII. 931 

family- If an J Brahmin performs the S'radh of a&&dra, oats the food 
pertaining to a £radh of a Sftdra or barns the dead body of a S*udra, he 
will have to dwell certainly in Puya Kunda, where, being beaten by the 
rod of Yama, he eats the puss, etc., for as many years as ihere are hairs 
on his body. Then he becomes reborn in this Bharata as one greatly 
diseased, poor, deaf and dumb and ultimately he will have to roam for 
seven births as a S&dra. He who kills a black serpent on whose hood 
there is the lotus mark, lives in Sarpa Kunda for as many years as there 
are hairs on his body and he is bitten by serpents there and beaten by 
the servants of Yama and eats the excrescences of snakes and finally 
lioeomes born as a serpent. Thou he becomes a man shortlived and having 
the cuticauoous disease and ringworm. And his death also comes out 
of snake-bite. He who kills mosquiUoes and other small fanged-animals, 
that earn their substance rightly and pass so their lives, goes to Dams'a 
mas'a Kunda where he is eaten by mosquittoes anil other fanged-creatures 
and lives there without food and crying, weeping, for as many years as the 
numbers ot lives destroyed. Bo-ides tin Yama's servants tie his hands 
and feet and beat him. Then he become? born as flies when ultimately 
he becomes purified. Ho who biats and ohastises any man not fit to be 
chastised and beaten and as wall as a Brahmana, goes to Vajra Damstra 
Kunda, full of worms, and lives there day and night for as many years as 
there are the number of hairs on the chastised person. When he is bitten 
by the worms and beaten by Yama's servants, he cries sometimes, weeps 
sometimes, and becomes very miserable. Next he is reborn as a crow 
for seven birth i when ultimately he get* purified. If any foclish king 
punishes and gives trouble to hla subjects out of greed of money, he goes 
to Vrischika Kunda where he lives for as many years as there are hairs 
on the bodies of his subjects. There is no doubt in this. Finally ho 
becomes born in this Bharata as a scorpion ; then a man diseased and 
defective in limbs, when ultimately he becomes freed of his sins. If any 
Brahmin earries or raises weapons, washes the clothes of others who do 
not perform Sindhyfts and abandons his devotion to Hari, he lives in 
Sarftdi Kunda for as many years as there are hairs on his body ; he is, 
tn en, pierced by arrows. Pimally he becomes purified. If any '.Jng 
maddened by his own folly and fault, shuts his subjects in a dark cell 
and kills them, then he will have to go to a dreadful dark hell filled 
with worms having fanged teeth and covered with dirt. This hell is 
named Gola Kunda. He lives there bitten by insects for as many years 
" there are hain on the bodies of his subjects. Finally ho becomes a" 
slave of those subjects, when hB gets purified. 

86 -103. If anvbody kills the sharks and crocodiles, etc., that rise 
o«t of th 9 water spontaneously, ho will h*v; to re.naiu, thjn, m Nakra 



932 SRt MAD DEVt BHAGAVATAM. 

Kunda for as many years as there are thorns or edged points on those 
animals. Then he will have to be born as orooodiles, etc., for some 
time, when he will be purified. If any man, overpowered with lust, 
sees another's wife's uncovered breast, loins, and face, he will have 
to remain in Kaka Kunda for as many years as there are hairs in his 
own body. Here the crows take out his eyes. Finally for three births 
he gets himself burned by Fire when he becomes pure. He who steals in India 
the gold of the Devas and the Brahmanas, dwells certainly in Manthana 
Kunda for as many years as there are hairs on his body. My servants «ive 
him good beatings, and oudgellings ; his eyes are covered by Manthana 
Dandfi insects (or animals) and he eats their dirty faeces. Then he is 
reborn as a man but for three births he becomes blind and for weven births 
ho becomes very poor, cruel, and a sinful goldsmith and then he is born a 
Svarnavanik (Sonar bene). 0 Fair One I He who steals in India copper or 
iron, silver or gold, dwells in Vija Kunda for as many years as there are 
hairs on his body. There the Vijas (a kind of insect) cover his eyes and 
he eats the ex-creseences of those insects. My messengers torment him, 
Finally he gets purified. If any body steals in India any Devata or the 
articles of a Devati , he dwells in Vajra Kunda for as many years as there 
are hairs on his body. There his body gets burnt up. My messengers torment 
him and he cries and weeps and remains without any (ood. Then he gels 
purified. If any body steals the metal gold or silver, cowb, or garments of any 
Deva or a Brahmana, certainly he dwells in hot Paslna Kunda for as many 
years" as there are hairs an his body. Next for three births he become! 
a tortoise and all sorts of white birds. Finally for three births he becomes 
a leper and for one birth he becomes a man with white mark9 on his 
body. Next for seven births lie becomes diseased with a severo colic pair 
and bad blood and lives short. When ho gets purified. If any bo<l» 
steals brass or Kuuisyu properties of any Deva or a Hrahinana, lift wil 
have to remain in the sharp fasuna Kunda for as many years as there i" 
hairs on his body. Nexo he becomes born in Bharata for sevon births a: 
horses ; and ultimately his both the testacies get enlarged and he get' 
diseases in his legs when he gets purified. If any body verily e»t 
the food of an adulterate woman or lives on her alms, he will have to g 
to the Lala Kunda for as many years as there are hairs on his body. M 
messengers torment him there and he eats the saliva and thus lives misei 
ably. Than he gets eye diseases and colic ; when ultimately he gets" purifie* 

104-126. If any Brahmana lives on writing only or on 
service of Mleehchas, he lives in Masi Kunda very painfully, e»" Di 
ink, tormented by My messengers for as many years as there w« h*" 



Book IX.] CHAPTER XXXIII. 933 

on bis body. Then he becomes a black animal for three births and 
for another three births he baoomes a black goat. Then he becomes 
ft Tftl tree when he gets purified. If any body steals? a Deva's or 
aBrahmana's grains, or any other good materials, betel, Asan (seat) 
or bedding, he lives in ChQrna Kunda for one hundred years, 
tormented by My Dutas (messengers). Next for three births he gets 
himself born as a goat, cock, and monkey. Finally | le becomes born 
as a man with the heart disease, without any issue, poor, and short 
lived. When, at last, he gets purified. If any body steals any Brahmin's 
property and thereby does chakra puja (the famous chakra circle 
worship in Tantra), or prepares a potter's wheel or any other wheels he 
will have to go to Chakra Kunda and remain there for one hundred 
years, tormented by My messengers. Then he will be born for three 
births as an oilman suffering from very sevore diseases when he will 
ultimately be poor, without any issue and diseased. Finally he ^ets 
purified; If any body casts a sinful eye on any Brahmana or on 
cows, he will have to remain in Vakra Kunda for one hundred Yugas. 
Next for three births ho becomes a cat, for three births he becomes 
a vulture ; for three births he becomes a boar ; for three births he 
becomes a peacock ; for seven births he becomes a man deformed and 
defective ia limbs, his wife being dead, without any issue. Finally 
he becomes purified. If any person born in a Brahmin family eats 
the flesh of a tortoise that is prohibited, he lives in Kurma Kunda, 
for one hundred years, eaten by tortoises. Then he becomes 
for three births a tortoiso ; for three births, a boar ; for three 
births a cat ; for three births, a peacock ; till at last he gets 
purified. If anybody steals clarified butter or oil of any Devas 
or a Brahmana ho will ha>e to go to Jvala Kundi or Bhasma Kunda. 
I'hat sinner remains in oil for one hundred years and gets sokod through 
and through. Then for seven births he becomes a fish and a mouse when 
ho gets purified. If anybody, born here in this holy land Bharata, 
steals-sweet scented oil of a Deva or of a Brahmana, the powdered 
myrobalan or any other scent, he goes to Dagdha Kunda where he 
lives, burnt day and night for as many years as there are hairs on 
his body, For seven births he becomes born emitting a nasty smell, 
for three births he becomes musk (mriga-nflbhi ;) for seven births, as a 
Mauthana insect. Then be becomes born as a man. If, out of envy, a power- 
ful man appropriates to his purpose another's ancestral property by 
cheating, by using force, he goes to the hot Sdchi Kunda, being 
tormented there like a Jiva dropped in the midst of a very hot oil 
took, full of boiling oil, His body is, then, baiog burnt up severely as the 



934 SRl MAD DEVl BrlAOAVATAM. 



result of his own Karma ; the Wonder being that his body never 
gets completely destroyed nor reduced to ashes. For seven manvan- 
taras he lives there without any food. My messengers give him good beat, 
ings and cudgellings and chastise him ; he cries aloud. Next he gets him. 
self born as worms of faeces for sixty thousand years. When he becomes 
born as a pauper without owning any land. Thus that villain, getting » 
fresh lease of human birth, begins again to do fresh good acts, 

Here ends the Thirty-third Chapter of the Ninth Book ou the 
description of the destinies of different sinners in different hells in Sri 
Mad Devi Bhagavatam of 18,000 verses by Maharsi VediVyasa. 



CHAPTER XXXIV. 

1-23. Dharraa Raja Yama said :— "O Fair One ! If, in this Bhurata, 
any murderer, merciless and fierce, kills any man, out of greed f»r 
money, he goes and miserably dwell s in the Asipattra hell for fourteen 
Indra's life periods. And if that murderer kills a Brahmana, he 
lives in that hell for ona hundred manvantaras. While in hell, 
his body becomes fiercsly cut and woundel by the swords. There 
My messengers chastise him and boat him and he cries aloud anl 
passes h'n time without any food. Then he becomes born for oi.e 
hundred years as a Manthana insect, for hundred births as a boar, for seven 
births as a coc^ ; for seven births as a fox, for seveu births as a tiger ; 
for three birth*, as an wolf; for seven births, as a frog; theu a< 
a buffaloe when he becomes freed of his sins of murder*. If any 
body sets fire to a city or a village, he will have to live in Ksuradhira 
Kunda for three yugas with his boly severed. Then he becomes a 
Preta (disembodied spirit) and travels over the whole earth, hiing 
burnt up with fire. For seven births he eats unclean and unholy food 
and spends his time as a pigeon. Then for seven births he beooines 
diseased with a severe colic pain, for soven births as a leper; when 
ultimately he gets a pure human body. If anybody whispers in 
one's ear another's calumny and thus glorifies himself and abuses »n& 
vilifies the Devas and Brahmana*, he goes and remains in Sflebi 
Kunda for three Yugas, and he is pierced there by needles. Then 
he becomes a scorpion for seven births, a serpent far seven birth*, 
and an insect (Bhasma Kit a ) for seven births ; then he gets » 
diseased humau body when, at last, he becomes purified. If any-body breaks 
iuto another's house and steals away all the household articles, com, 
goats or buffaloes, he goas t> QA\ Mukh* Kunda where faeces are 



Book iXJ CHAPTER XXXIV. 935 

lik'e cow's hoofs, there, boaten by My servants, for three Yugas. 
fdoka is (iuk*ura, hoof of a cow). Then, for seven births, ho becomes 
a diseased cow; for three births, a sheep; for three births, a goat ; 
and finally ho becomo= a man. But in this man-birth he is born 
lirat as diseased, poor, deprived of wife and friends, and a repenting person; 
when ultimately he is freed of his sin. If any-body steals any ordinary 
thing, he goes to Nakra Mukha Kunda and lives there for three 
years, greatly tormented by My messengers. Next for seven births, he 
becomes a diseasod ox. Then he attains a very diseasod man-birth, 
and ultimately be is freed of his sin*. Such are the horrible results, 
lfanyb'xly kills a cow, elephant, horse, or cuts a tree, he goes to Gaja 
Dmis'a Kunda for three yugas. There he is punished by My messengers 
luely by the teeth of elephant s. Than he attains threo elephants' births, 
three horse-births ; then he becomes born as a cow and ultimately he is 
horn a Mlechcha when he becomes pure. If anybody obstructs any 
thirsty cow from drinking water, he goes to Krimi Kunda and Gomukha 
Kunda filled with Infc water and lives there for one inanvantar.i. Next 
when ho attains a human birth ho owns not any cattle nor any wealth ; 
rather he is born as a man, very much diseased, in low castes, for leven 
births when he becomes free 1. If anybody, being born in Bharata, kills 
cows, Brahmins, women, beggars, causes abortijns or goes to those not fit 
to be gone into, he lives in the Kumbhipaka holl for fourteen Indra's life 
periods. There he is pulverised always by My messengers. He is made 
to fall sometimes iu fire, sometimes ovor thorns, sometimes in hot oil, some- 
times in hot water, sometimes iu m ilten iron or copper. That groat 
sinner gets thousand vulture births, hundred boar births, seven crow births 
and seven serpent births. Flo then becomes worms of fences for si^ty 
thousand years. Thus travelling frequently in ox births he at last 
becomes born as a very poor leper. 

29-31. Savitri said: — "O Bhagavan ! What is, according to the 
Sastras, BrahraahatyA (in rderiug a Brahmin) and (iohatya (killing a 
cow)? Who aro called Agamyas (women unfit to be approached)*! 1 
"Who are designated as void of Sandbya (daily worship of the twice 
born castes) ? Who can be called uninitiated ? Who are said to take 
1'iatigrahas 'gifts, in a Tirath ? What are the characteristics of a real 
('raniayftji (village priests), Devala, (Brahmana of an inferior order who 
subsists upon the offerings made to the images which he attends), the cook 
"faSfidra, of one who is infatuated "(tWattft) ~ and the Vrifalipati (one 
who has married an unmarried girl twelve years old in whom menstruation 
han commenced ; a barrou woman). Kindly describe all those to me. 



936 Sttt MAD DEVt BHAGAVATAM, 



32-91. Dharmarajan s»id :— «' 0 Fair Sivitri ! Ifanybidy makes a 
distinction between Krisna and His Image or between aoy Deva and 
his image, between Siva and His phallio emblem, between the Sun and the 
stone Surya Kanta (a precious stone of a bright- and glittering colour) 
between Ganea'a and Durga, he is said to be guilty of the sin Brahma, 
hattya. If anybody makes any difference (superiority or inferiority) between 
his own lata Deva (bis Deity), his Spiritual Teacher, his natural father, 
and mother, is certainly involved in the sin of Brahmahattya. He who 
shews any difference (superiority or inferiority) between the devotees 
of Visnu and those of other Devas, is said to commit Brabrnabattya. 
He who makes any difference in matters of respect between the waters 
of the feet of any Brahmana and those of Salagrama stone, is said to 
commit Brahmahattya. The difference between the cfforings to Hari and 
Hara leads to Brahmahattya, He who shews aoy difference betweea Krisna, 
Who is verily the God of gods, the Cause of all causey the Origin of all, 
Who is worshipped by all the Devas, AVbo is the Self of all, Who is attribute- 
loss and without a second yet Who by His Magic powers assumes many forms 
and who is Is'ana, is said to commit, indeed, the Brahmhattya. If any Vais- 
nava (a devotee of Visnu) abuses and envies a Sakta (a devotee of Sakti), he 
commits Brahmahattya. He who does not worship, according to the V«la», 
the Pitris and the Devas or prohibits others in doing no, commits 
Brahmahittya. He who abuses Hrisikes'a, Who is the Highest of the Holy 
thiols, Who is Knowledge aud Bliss and Who is Eternal, Who is the 
only God to be served by the Devas and Vaienavas, and those AVho are 
worshippers of His Mautra, aud those who do not worship themselves are 
said to commit Brahmahattya. He who abuses and vilifies Mulaprakriti 
Maha Devi, Who is of the nature of Causal Brahma (K4ran« Brahma), Who 
is All Power and the Mother of all, Who is worshipped by all and who is of 
the nature of all the Devas and the Cause of all causes, Who is 
Adya Sakti Bhagavati, U said to commit Brahmahattya. Ho who 
does not observe the Holy Sri Krisna Janmastauii, Sri llama Navami, 
Sivaratri, the Ekadas'i happening on Sunday, and five other holy Par- 
vanas (festiva's), commits Brahmihattya ; is considered more sinful than 
a Chand&la. He who in this land of Bharata, digs earth on the day of 
Ambuvachi or makes water etc. in the waters of the tanks, is involved 
in the sin of Brahmahattya. He who does uot support his spiritual 
teacher, mother, father, chaste wife,, son and daughter, though they are 
faultless, commits Brahmahattya. He whose marriage does not take 
place during his whole life-time, who does not see the faoe of his son, 
who does not cherish devotion to Hari, who eats things unoffered to 
Sri Hari, who never worshipped throughout his life Visnu or an earthen 
»j»lcl 'it gnu.Miil) c»Bi*ittri»ln*lat1j*. 0 Fail Cue I New I *« 



. Book IX.] CHAPTER XXXIV. 937 

recite the characteristic.*, according to the S'datra*. of Gohattya 
(Killing a cow). Listen. If anybody does not prohibit one, serin* one' 
to beit a cow.or if he goes between a cow and a Brahmin, ho is involved in 
the sin of Gohathya. If any illiterate Brahman, carry ing an ox, daily beats 
with a stick, the cows, certainly he commits the Gohattya. If anybody gives 
tlie remains of another's meal to a oo,r to oat, or feeds a Brahmin who car- 
ies, rather moves or drives, cows and oxen ; or eats himself the food of such 
a Brahmin driver, he commits Gohattya Chose who do sacriQces of the hu - 
band of a barren woman (Vrisali) or eat his food, commit sin oqual to one 
hundred Gohattyds ; there is no doubt in this. Those who touch fire with 
their feet, beat the cows or enter the temple bathing but not washing 
their feet, commit Gohattya. Those who eat without washing their feet or 
those who sleep with thoir feet wjttjd with wator and those who oat just 
after the Sun has risen, commit Gohattya. Those who eat the food of women 
without husbands or sons or the food of pimps and pampers or those who do 
not perform their Sandhyfts thricj, commit Gohattya. If any woman 
nukes any difference between bar husband and the Dovata, or chastises 
and uses harsh words to her husbmd, she commits Gohattya. If any 
body destroys cow's pasture land, tank--, or land for forts and cultivates 
there grains, he commits Go-hattya. He who does not do Prayas'chitta 
(expiation, atonement) for the expiation of the sin of Gohattya done by 
\ut son (for fear of his son's life), commits the sin himself. If any 
ti mble arises in the state or from the Devas, and if any master does 
not protect then his own cows, rather torments them, he is said to commit 
(rohattyS. If any Jiva oversteps tho image of a Devi, fire, water, 
offerings to a god, flowers, or food, he commits the great sin Brahma 
hattyft. When a guest conies, if the master of the house always says 
•'there is nothing, nothing with me; no, no" and if he be a liar, cheat 
»nd an abuser of the Devas, he commits the above sin. O fair One! Whoever 
wing bis spiritual teacher, and a Brahman, does not bow down and 
'lake respectful obeisance to thorn, commits Gohattya. If any 
Wumin, out of sheer anger, doos not utter blessings to a man who bows 
'own or does not impart knowledge to a stuleut, he commits Gohattya. 

l r au- One! Thus I have desctibed to you the characteristics, 
'Pproved by Sutras, of cow-killing (Gohattya). and murdering a Brahmin 
h'lhmahattya). Now hear whioh women are (Agamy3s) not fit to be 
preached and those which are fit to be approached (Gamyds). One's 
*n wife is fit to be approached (Gam yd) and all othor women are 
Sauiyas, so the Pundits, versed in the Vedas, deolare. This is a general 
e . mark; ° ow he ar everything in particular. O Chaste One! The Brahmin 
"vo<s of Sudras or the Sddra wives of Brahman as are Atyagamyas (very 

118 



938 Sal MAD DEVl BHAGAVATAM. 



unfit to be approached) and blameable both in the Vedas and in the society, 
A Sudra going to a Brahman! woman commits one hundred Brahmahat. 
tyas; so a Brahmana woman going to a dudra goes to the Kurablnpaka hell 
As a Sudra should avoid a Brahma'ii, so aBrahmana should avoid a Sudra 
woman. A Brahmana going to a Sudra woman is recognised a Br!?alipati 
(one who has married an unmarried girl twelve years, old in whom menstrn. 
atioii has commenced. So much so that that Brahmana is considered an 
outcast and tho vilest of the ChamUlis. The offerings of I'indas by him aro 
considered as fteces and water offered by him is considered as urine. No 
where whether iii the Devalok* or in the Pitriloka, his offered 
I'ihdas and water are accepted. Whatever religious merits he has 
acquired by worshipping the Devas, and practising austerities foi 
Koti births, he loses all at once by the greed of enjoying the Sudra woman. 
There is no doubt in this A Brahmin, if he drinks wine, is cousi. 
dered as the husband ofaVrisali, eating faeces. And if he be a Vaisnava, 
a devotee of Visnu, bis body must be branded with the marks of a 
Taptamudra (hot seal) ; and if be be a Saiva, his body is to be branded 
with the Tapta Sula (hot trident). The wife of a spiritual teacher, the wife 
of ft king, step-raothor, daughter, son's wife, mother-in-law, sister 
of the same father and mother, the wife of one's brother (of the same 
fathor and mother ), the wife of a maternal uncle, the father's 
mother, mother's mother, the mothor's sister, sisters, the brother's 
daughter, tho female disciple, the disciple's wife, the wife of the sister's 
son, the wife of tho brother's son, these all aro inontioned by Brahma 
as Aty agamy us (very unfit to bo approached). The people are hereby 
warned. If anybody, overpowered by passion, goes to these Atyiigimva 
women, ho becomes the vilest of men. The Vedas consider him as if going 
to his mother and he commits one hundred Brahmahat'ya sins. These have 
no right to do any autiom. They aw not to be touched by any. They are 
blamed in the Veda*, in the society everywhere. Ultimately they go 
to the dreadful Kumbhipaka hells. 0 fair One! He who performs Sandhyas 
wrongly or reads it wrongly or does not perform at all the three Sandbyas 
daily, is called as void of Sandhya. He is said to remain uninitiated 
who does not, out of sheer vanity, receive any Mantra, whether he be a 
Vaisnavite, Saivite, or a Sun worshipper or the Oanes'a worshipper. 
Whore there is tho running stream of the Ganges, lands on either side, 
four hands in width, aro said to be the womb of the Gauge* (Ganga Uarbha) 
Bhaga^an Nar&yana incessautly dwolls there. This is called the NarapO* 
(Ksetra). One goes to Visnupada who dies in such a place. VAra?» e 
(Benares), Vadavi, the Confluence of the Gangos with the ocean (G» D S ' 
Sagara), Puskara, Hari Hara Ksettra (in Behar near Cbapr»), P»W> s , 



, 3ooK IX.] CHAPTER XXXV. 939 

Kamarupa, Hardwar, Kedara, Matripura, the banks of the river Sarasvati, 
the holy land Bindraban, God&vari, Kaus'iki, Triveni (Allahabad), and 
the Hina^lay&s are all famous places of pilgrimages. Those who willingly 
accept gift* > n fc hese sacred places are said to be Tlrthapratigr&his (the 
accnpton of the gifts in the Tirthas). These Tirthaprathigrabis go 
lathe end to Kurabbfpaka hell. The Brahinana who acts as priests 
to the Madras is called Sudrayaji ; the village priests are called 
(} r a mi yajis. Those who subsist on the offerings made to the god<? an; 
called Devalas. The cooks of the Suliu* are called Supakara*. Those 
who are void of Sandhyil Bandanama are called Pramattas (uia 1). O 
Bhailro! These are the marks of the Vrisillpntis that I havo (now) 
enumerated. These a-e the Great Sinners (Mah\ PAtakas). They go 
ultimately to the Kumbhtpaka hell. O Fair One ! I now state by and 
1) V the other Kun das (hells) where other people go. Listen. | 

Here end-s the Thirty fourth Chapter of the Ninth Book on the des- 
cription of the various hells in the Maha Puranain Srimad Devi 
liha^ivaUm of 48,0 0 verges by Maharsi Veda VyA«iA. 



CHAPTER XXXV. 

I.rm. DharmirAjm said:-" O Chaste One! Without, serving the 
r; 0 <K the K.rma ties can never be severed. The pure acts are the seeds 
of purities and the impure acfc< lead to impure seeds. If any Brfihmana 
Roes to any unchaste woman and eats her fo id, he will have to go ulti- 
mitely to the Kalasutra hell. There he lives for one hundred years when 
ultimately he gets a human birth when he pmes his timosas a diseased man 
ami ultimately he gets purified. Those women who are addicted to their 
(one) husband, only are called PativraUU .'hose addicted to two persons 
are named Kulatas ; to three, are called Dhai sints ; to four, railed Pums"- 
chalw; to five, six persons called Vesyis; to seven, eight, nine p^on, 
arecdlad Pungis ; an 1 to more th in th we, are cilKl MihWv.K 
Th, Mahaves'yas aw unfit t, In to tcliod by all the cl.sses. If any 
Brahnrrua goes to Kulata, Dharsirn, P.mschali, Pungt, Ves'ya and 
Mahlves'yfc, he will have to goto the Matsyodv Kunda. Tho<e who go 
toKuUta. remain there for one hundred years ; those who go to Dharsmis, 
remain for four hundred year*, those who go t> Pums'chalis for «x hun- 
•>«d years ; those who go to Ve/yfts, for eight hundred years ; those , who 
SotoPmgtt, rem .in for one thousand years and those who go to Mana- 
ves'yis remain in the Matsyoda Knnda for ten thousand years. A ly messen- 
gers chastise and beat and torment them very severely. And 
htm. expire, the Kulatft- goers b^nn Tittiri- (a bird), the Dhars.n.-goers 



940 



Silt MAD DEVI BHAGAVATAM. 



become crows, the Pums'chali-mongers become cuckoos, the Vea'vl 
haunters become wolves ; the Putigi-goers become for seven births boars, 
If any ignorant person eats food during the lunar and solar eclipses, 
he goes to Aruntuda Kunda for as many years as there are particles \a 
that food. lie then becomes born diseased with Gulma (a chronic 
enlargement of spleen) having no ears nor tenth, and after passing his 
time so, he becomes freed of his previous sin. If anybody makes a promise 
to give his daughter to one but he gives actually to a different person, he 
goes to Paras'u Kunda where he eats ashes for one hundred years. Again 
if anybody sells his. daughter, he sloops on a bed of arrows in Pams'uvesta 
Kunda for one hundred years, chastised and beaten by My messengors. 
If any Brahuuria does not worship with dovotion the phallic emblem of 
Siva, he goes to the dreadful Sulaprota Kunda for that heinous sin. 
lie remains thero for one hundred years ; then he becomes a quadruped 
animal for seven births and again he becomes born a Devala Brahmin for 
seven births when he becomes freed. If any Brahmaua defeats another 
Brahrnana in a bad useless argument and trifles him and make< him 
tremble, he goes to the Prakampana Kunda for as many years as thero m 
hairs on his body. If any woman, being very furious with anger, chas- 
tises and uses harsh words to her husband, she goes to Ulkamukha Kumli 
for as many years as there are hairs on his bo ly. My servants put fiety 
meteors or torches in her mouth and beat on liir head. At the end of the 
torm, she becomes » human being but sho has to bear the torments of iu'dow 
hoolfor seven births. Then sho is again bom as diseased; when at 
last she gets herself freed. The Brihmana woman, enjoyed by a fSuha, 
goes to the terrible dark Audhakupa hell, where she remains, day and night, 
imm iised in the impure water and eats that for fourteen Indra's life 
periods. Iler pains are unbounded and My messengers beat her severely 
ami incessantly. 

H the expiry of the term in that hell, She becomes a female crow 
for thousand births, a female boar for one hundred births, a female 
fox for one hundred births, a hen for one hundred years, a female 
pigeon for seven births, and a female monkey for seven births. Then 
she becomes a Chandaii in this Bharata, enjoyed by all. Then she 
becomes an unchaste woman with the pthisia disease, a washerwoman, 
and then an oilwoman with leprosy when she becomes freed, 0 l» a 
One ! The Ves'yds live in the Vedhana, and Jalarandhra hells ; the Pimgis 
live in the Dandatadana hell ; the Kulaks live in the Dehachurna hells I 
the Svairinls live in the Dalana hells ; the Dharjints live in Sosana hells- 
Their pains know no bounds at all those places. My messengers alw»y s 
beat and chastise them aud they eat always the urino and faeoes (ot 



Book IX.] CHAPTER XXXV. 941 

one Manvantara. Then, at the expiry of their hell period, they become 
worms of faeces for one lakh years when they become freed. If n 
Brabmana goes to another Brahmam's wife, if a Ksattriha, Vais'ya 
am l Sudra'do so, they gj to the Kaslya hell. There they drink the hot 
Kasaya water for twelve years -when they become purified. The lotus- 
born Brahma h»s said that the wives of Brahmin*, Ksattriyas, etc., 
live in hells like Brahraius, Ksittriyas, etc., and they then get 
freed. If a Ksittriya or a Vais'ya goes to a Brahmin's wife, he is involved 
in the sin of his going to his mother and goe3 and lives in the &urpa 
hell. There the worms of the size of a Surpa bit that Ksattriya, 
that Vais'ya and that Brahmitv.i's wife. My messengers chastise them 
and they have to cat the hot urine. Thus they suffer pains for fourteen 
India's life periods. When they become b >ars for seven births and 
coats for seven births, when at list thiy are freed. Now it any 
body makes a false promise or swears falsely, taking the TCilasi leaf in his 
hands, if anybody miksi a f.ilse promise, t iking the Ganges water, 
Silagrama stono, or any other images of ( > o 1 in his hand; it any 
body swears falsely, pi icing his right palm on the palm of another; 
if anybody swear* falsely, being in a temple or touching a Brahmana 
or a cow ; if uny body acti ag linst his friends or others, if he be treacherous 
or if he gives a false evidence ; then all these persons go to Jvalil Muklia 
hell, and remain there for fourteen Indra's life periods, chastised and 
beaten by My inossongors and feeling pain as if one's body is being 
burnt by red hot coal. One who gives a fuUe evidence, with tho Tflasi 
(holy basil) in his hand becomes a Chfindili for seven births; one 
who makes a false proiniso with the Ganges water in his hand, 
becomes a Mlechcha for five births ; one who swears falsely while touching 
the Salagrima stono, becomes a worm of the foeees for seven births ; one 
who swears falsely, touching the image of the God, becomes a worm in 
a Hrahmin's house for seven births ; one who gives a false evidence 
touching with the right hand, becomes a serpent for seven births ; then 
he becomes born as a Brahmin, void of the knowledge of the Vedas, 
wheu he becomes freed. One who speaks falsely, while in a temple, 
's born as a Devala for seven births. 

45-47. If one swears falsely, touching a Brahmana, one becomes a 
t'ger. Then he becomes dumb for three births, then for three births 
he becomes deaf, without wife, without friends, and his family becomes 
extinct. Then he becomes pure. Those that rebel against their friends, 
become mongoose; the treacherous persons become rhinoceroses; the hypoonte 
and treacherous persons beoome tigers and those who give false 
evidences become frogs. So much so, that their seven generations 



SrI mad devI bhagavatam. 



above and seven generations below go to lull. If any Brahmana does 
not perform his daily duties (Nitya Karma), he is reckoned as Jad a 
(an inert matter). He has no faith in the Vedas. Rather he lau«h s 
at the Vedio custom?. He does not observe vows and fastings ;°b e 
blames others who give good alvices. Such persons live in Dhfimran- 
dhak&ra hell where they e.it dark smoke only. Toon lie roam about as 
an aquatic animal for one' hundred births successively. Then h e 
becomes born as various fishes when he is freed. If anybody jests 
at the wealth of a Deva or a Brahmana, then he with his ten 
generations above 'and below Incomes fallen and ho himself goes to the 
Dhumrandhaklra hell, terribly darlc_ and filled with smoke. There his 
pains-know no bounds and he livss'thfife for four hundred year?, eating 
smoke only. Then he becomes a mouse fur seven births, and he become* 
various birds- ajid worms, various trees and various animals when 
ultimately ho gets a human birth. If a BrAhmin earns his livelihood 
by being an astrologer or if he be a physician and lives theivhv 
orifhesells lac, iron, or oil, etc., he goes to the N;\gav-'Stani lunula 
hell where be lives'for as many years as there are hairs on his holy, 
tied up by snakes. Then he Incomes lorn a^ various birds ; ultimately 
he gets a human birth and becjmo-: an astrologer for seven birllis 
and a physician for seven births. Then for sometime he beojinoi a 
cowherd (milkman), for sometimes a blacksmith ; for sometime a 
piinter, when he becomes freed of hi? sin. O Chasti One I Th.n I 
have described to you all the famous Kundas or hells. Besides there 
are innumerable small Kurida*. The sinners go there and 'goffer the 
fruits of their own Karma^ and travel through various womb*. 0 
Fair One I What more do you now want to hear ? Say. 

Here ends the Thirty- Fifth Chapter of the Ninth Book on the 
description of the various helta for the various sinners in the Mahi 
Puranam Sit Mid Djvi Bh3g.ivaUin of 18,000 voices by Maharsi Vmh 
Vy3s». 



CHAPTER XXXVI. 

1-7. Savitri said: — " 0 Dharmarajan! 0 Highly Fortunate One ! 0 
Thon ! Expert in the* Vedas and the Aragas thereof I Now kindly describe 
that which is the essence of the various Parana* and ltihusas, 
which is the quintessence, which is dear to all, approved of by 
all, wbieh is the seed by which the Karmic ties are out asunder, which 
is high, noble and happy is this life. Kindly describe the above by 
which mm o»n acquire all hi-* dan'res, ail whit is the only source o 
till th« good and auspicious things, Aid by knowing whioh m*" ^ u 



Book IX.] CHAPTER XXXVI. 94a 

not to face any dangers or troubles, nor has he to go to the dreadful 
n elW*that thou luat s ;vef ally just mw described and* that by which men can 
be freed of those various wombs. Kindly now describe'- ill these. O 
Bhagavan ! What is the size of the several kiindas.or- hells that Thou 
ha-t just now enumerated ? How do the sinners dwell there ? When 
a man departs, his body is reduced to' ashes. Thou of what sort is 
tint other holy by which t ie sinners enjoy the effects of their Karmas ? 
and why ^ not th>se bolios get destroyed when they suffer so much 
[uins for so long a time? Whit sort of body is that? Kindly 
describe all these t) mo. 

8-33. Narayana spoke : —Hearing the questions put forward by 
Savitri.Dharmaraja remembered Sri Ilaiiaud began to speak on subjects 
that 3ever the bonds of Karma:— "0 Child! O One of good vows! 
In the fiur Vedas, in all the books on Dharma, (Smritis) in all the 
Samhit is, all the ItihAsas, all the Puranas, i n the Narada Paiicharatrara, 
in the othei Dharma iSilstras and in the Vedangas, it is definitely stated 
that the worship of the I'anoha Devatas (the tivo Devatas) 6iva, Sakti, 
Visau, Oanes'a, and Sury.i is the best, the highost, tlio destroyer of 
the old age, diseise, death, evils and sorrows, the most auspicious 
and loading to the highest bliss. In fact, the worship of these I'aBcha 
DevatAs is the source of acquiring all the Siddhis (the success) and 
saves, ono from going to tho hells. From their worship springs the 
Bhaktic Tree and then and then only the Root of the Tree of all Karmic 
bonds is severed tor ever aud ever. This is the step to Mukti (final 
liberation) and is the indestructible stat?. % this one can get SAIokya, 
Sarsti, Sarupya, and Samip)», the different sta'c of beatitudes in whieh 
the soul (1) resides in the sanio world with tho Deity. (2) post-esses the sama 
station, condition, or rank, or equality with tho Supreme Heiu? in 
l'owor and all the Divine attributes (the h*l ol the four grades of 
Mukti, (;}) possesses the sameness of form or gi'ls aasimilati d to the 
Deity or (4) gets intimately uui'ed, identified or absorbed into the 
Deity, 0 Auspicious One ! Tho worshipper of these hvo Devatas has 
never to see vmy of the hells, watched by My messengers. Those 
who are devoid of the devotion to the Devi see My abode ; but those 
who go to the Tirth is of Hari, who hold HarivAsaras (festivities on 
the days of Hari) who bow down at the feet of Hari and worship 
nan, never come to My abode named Samyamana. Those BrAhmanas 
'hat arc purified by their performing tho three Sandhyfls and by their 
following the pure Achurai (customs and observances), those that find 
«o pleasure uutil they worship the Devi, those that are attached to 
their own Dharmas and their owm A chaws, never come to My abode. 



' Silt MAD DEVt BIlAtfA.VA.TAM. 

My terrible messengers, seeing tha devotees of &v„a, ran away out 0 f 
term as snakes nn away terrified by Oarlidi I al*o order My ta 0s . 
seftgers with uooses in their hands nover to go to tfbem. • My messengers 
go mostly to other persons than tho servants of tlari. No sooner 
do Mv Messeii^erj see'the worshippen of tin Krisrn Mantra, than they 
run away as snakes get terrified at the sight of Gadudi. Chitragupta 
too, one of the beings in Yama's world, recording* the vices and 
virtues of mankind), striko off the names of the Devi worshippers, out 
.of fear and prepare Madhn^arka, etc, for them (a mixture of honey; 
respectful offering made to a guest' or to she bridegroom on his 
arrival at the door of the fattier of tho brido). Thoy rise higher than 
the Brahni i Lokas and go to the Devi's abode, i.e., to Manidvipa. 
Those that are the worshippers" of the $akti Muiitra and are highly fortu. 
nate, whose contact removos tho sins of others, they deliver the thou- 
sand generations (from tho downward course). As bundles and bundles 
of dry grasses become burnt to ashes, no sooner they are thrown into fire, 
so tho delusion at once becomes itself delu led at the sight of the forms 
of tho3e devoteos. At their sight, lust, anger, greed, disease, 
sorrow, old age, death, foar, KAla (time th-it takes away the life of 
persons), the good and bid karma?, ploasures and onjoyments drop off 
to a great distance. 0 Pair One ! Now I hive described to yon the 
states of those persons that are not under I he control of Kala, good 
and bad karmas, pleisures and enjoyments otc, and those that do not 
suffer those pains. Ne>w I am speaking of this visible body. Listen, 
Earth, witor, fire, air, and ether are the live Ma'i.i Bhfitis (the groat 
elements) ; theso are the seeds of tlis visible body of the person a*d 
are the chief fictors in the work of erection. The boly that is made 
up of earth and other elements is transient and artificial, i.e., that body 
becomes burnt to ashes. Within this visible body, bound, is there » 
Purusa of the size of a thumb; that n called th 5 Jfva P irusi ; the 
subtle Jiva assumes those subtle bodies for enjoying the effects of 
karmas. In My world, that subtle bo]y h not burnt by the burning 
fire. If that subtle body bo imner»ed in water, if that be boitcn 
incessantly or if it be struck by a weapon or piorced by a sharp 
thorn, that body is not destroyed. That body is not burnt nor broken 
by the burning hot and molton material, by the red hot iron, by hot stones 
by embracing a hot image or by falling into a burning cauldron. That 
body has to ■suffer incessant pains. 0 Fair One I Thua I have dwelt 
on the subject of the several bodies and the causes thoreof according 
to tho Sasttas. Now I will dosoiibo to you tho characters of all tho other 
Kundae. Listen. 



Booi ttj - CHAPTER XXXVlt 945 

Here ends the Thirtylsixth Chaptor of the Ninth Book on the 
jestruotion of tlw fear of the Ya «a of those who are the worshippers of 
the Five D*vat>, in the Maha Putnam Sri Mad Devi Bhagavatatn of 
18,000 verges by Mabarsi Veda Vyasa. 

CHAPTER XXXVII. 

1-60. Dbartnaraja said AH* the Kundas (hells) are circular in 
form like the Pull Moon. Of these, the Vahnikunda h»s the fire lit 
at its bottom, by the help of various kinds of stones. This Kunda 
will not be destroyed till Mih&pralaya comes. Hero the sinners are 
tormented severely. It looks like a blazing, coke. The (lames are 
rising from it one hundred hands high. In circumference those flames 
are two miles. This is named Vahnikunda. Tt is full of sinners cry- 
ing loudly. It is constantly watched by My messengers who are 
chastising and punishing the sinners. Next comes the Tapta Kunda. It 
\a filled with hot water and full of rapacious animals. The sinuer g 
there are severely beateu by My messengers ami they are always 
eryiug out very loudly, which is being eehosd and re-echoed all around ter- 
riblv. It extends for one mile. This Kunda is filled with hot salt 
water and the abode of many orows. Then there is the Bhayaiiaka Kunda. 
It extends for two miles and it is filled with sinners. Theyr.ro being 
punished by My messengers and they are incessantly crying " Save us, 
Save us. " 

Next comes the Vistha Kunda. It is filled with fooes and excrements, 
where the sinners are moving without any food and with their palates 
and throats dry. Its siza is two miles and it is very bad and ngly, 
with foetid and nasty smell. It is always filled with sinners, whs are 
being chastised by My Dutas (me9seugers) and eat those foeoes and 
excrements. The worms therein are constantly biting anj stinging 
them and they are crying " deliver us, deliver us." Then comes the hot 
Muttra Kuno>. It is filled with the hot urine an 1 the worms thereof. 
The great sinners always dwull hero. It measures four miles ; and it is 
quite dark. My Dutas always beat them aud their throats, lips, palates 
are all dry. 'fheo conies the Sktsma Kunda. It is tilled with phlegm 
and the insects thareof. The sinners dwell in phlegm and eat that 
phlegm. Then comes the Gara Kunda. It is filled with (factitious) poison. 
It measures one mile. The sinners eat this poison aud dwell here. The 
worms thereof bite them. They tremble at the chastisement of My Dutas and 
cry aloud. My messengers look like serpents, with teeth like thunderbolt 
•od tbey are very furious and fieree, with their throats dry and their words 
very harsh. Then comes Poeikft Kunda. It is filled with the rheum 

110 



#§6 Sr! to'Ab devI bhAg-avatam. 

and dirt of the eyes and it measures one mile. Innumerable worms 
are born therein. Numberless sinners live there, and as, they move, the 
insects immediately bite and sting them. Next comes theVasa Kunda 
It is filled with the serum or marrow of the flesh and it measures 
one-half mile. The sinners dwell there, chastised and punished by 
My messengers. Then comes the f5ukra Kunda. It measures two miles 
in diameter. The insects, born in the semen, bite the sinners, and they 
move on and on. Then comes the Rakta Kunda, with very offensive, 
feted smell. It is deep like a well aod filled with blood. The 
'sinners dwell here, drinking blood. The insects therein are always 
biting them. Then follows the As'ru Kunda. It measures in size 
one fourth the measure of the well (above-mentioned). It is always 
filled with hot tears of the eyas ; aud many sinners are seen there living 
weeping and crying and being bitten by the snakes. Then there is 
the Gatra Mala Kunda. The sinners are chastised and punished there 
by My messengers and being bitten by the insects thereof, they eat the 
dirts of the body and dwell there. Then come9 the Karna Mala Kunda. 
The sinners eat the wax of the ear and fill the place. The insects 
always bite them and they are crying aloud. It measures one fourth 
the measure of a VapJ, Then comes the Majja Kunda. It is filled with 
fat and marrow, emitting footed offensive odour. It measures one 
fourth ,the moasure of a Vapi, The great sinners always dwell there. 
Thou comes the Mamsa Kunda. This is filled with the greasy llesh. It 
•measure* (one-fourth) that of a Vapi. Those who sell their daughters 
dwell here. My messangera always chastise and prttiish them anl 
horrible insects bite and sting them a id they cry, out of fenr ami 
agony, f'Save us, Save us," and eat at times that flesh. Then come 
in succession the four Kundas Nakha, Loina and others. They also 
measure each ono-fourth that of a Vapi. The sinners dwell there, always 
chastised by My messengers. Next comos the very hot TAmra Knnds. 
Burning cokes exist on the top of very hot coppers. There are lakhs and 
lakhs of very hot copper figures in that Kunda The sinners, being compelled 
by My messengers, are made to embrace each of these hot copper 
figures and they cry loudly and livo there. It measures four miles. Then 
come the burning Angara Kunda and the hot Lauha Dhara Kunda. 
Here the sinners are made to embracs the hot iron figures and, feeling 
themselvfls burnt, ory out of fear and agony. Whenever My messenger 
punish them, they *immediato!y cry out ''Save us, Save W It measures 
eight mites ; and it is pitch dark and very awful. This is named t*ej« 
Lauha Kunda. Then come the Charma Kunda and SurA Kunda. 
sinners, beaten by My men, eat the *kin and drink tho hot urioo »» 



Book IX.] CHAPTER XXXVII. 

947 

JnelL there. Then oomes the. Salmali Kunda • it i 3 
tUorna *d thorny tre*. casing intehse paia . ' Jfc m 
Millions and in.ll.ons of great sinners are made by My men t I 
(tom the tops of those trees down below where their bodies get pierced bv 
v,ry sharp thorn*, .« feet long; and thus they dwell there, beaten by My 
man. Out of th.rst, the.r palates get dried up; and they cry out 
repeatedly "Water, Wrt»- Out of fear, they get very LZ 2 
then the.r heads get broken by the clubs brought down on them 
by My men. So they move there like the beings burnt in very hot oil 
Then comes the , V.soda Kunda. It measures two mil es in diameter 
a, ,1 in failed w.th the po.son of the serpent called Taksakas. My men 
immsh the smners and they drink the poison thereof and dwell there 
Then come, the hot Taila Kunda. There are no insects here Onlv 
the S reat s.nners dwell. All around burning coa l s are ilaring and 
when My men beat the sinners, they ,»„ bither and thither. It is 
tilled with horrible intense darkness and it is exceedingly painful. It looks 
dreadful and measures two miles. Then comes the Kunta Kunda. 
.Sharp pointed iron weapons like tridents are placed in order all round. 
The sinners, pierced by those weapons, are seen encircling the Kunda. It 
measures one-half mile. Beaten by My men, their" throats and' lips 
"fit dried up. Then comes the Krimi Kunda. It is filled with 
terrible worms and insects, snake, like-with sharp teeth, of the size 
of a Sanku (a Si\ tree) deformod and hideous looking; and it is 
tilled with pitch darkness, terrible to look at. Beaten by My men, 
the. great sinners dwell there. Then comes the Puya Kunda; It 
measures eight miles in diamator (or in circumference ?). The sinners' 
dwell and eat the puss; thereof and, are beaten by My jaen. Then comes 
the Sarpa Kcmda, Millions and millions of snakes of the length of a' Tal 
tree are existing there. These serpents, encircle the sinners and as 
they bite them, My raiu also beat them at the same time. So there 
arises a general hue and cry, "Save us, Save us ; we are done for." 
Then come in ordor the D*ms'a Kunda, Mas'aka Kunda, and the Garala 
K »9<fa. These are iilled with gad-flies, mosquittoes, and poison 
respectively. Eash of them measures one mile. The sinners' hands 
feet are tied up. So when the gad-flies and mosquittoes fiercely 
9t ">g them, and My men violently beat them simultaneously, they 
J* 1 * a loud uproar and are made to move on, in their tied states 
y My persons. Their bodies get thoroughly reddened and covered 
blood by the stinging of the flies, etc -Then oome the Vajra 
a 9?» and th« Vris'ohika Kuada Blled respectively with Vajra insects 
"oorpiow. .s»ob, of them measures oae-half that of the V&pl The 



gig Sr! MAD DEVt BHiOAVATAM 

sinner* that dwell there, we incessantly bitten by insects (Vajra* Wli 
scorpions. Then oome in order the Swa Kunda, Sula Kunda, and the Khadg, 
Kundiw. They are filled respectively with arrows, spikes, and scimitars. 
Each of thorn measures one half that of the Vapi, The sinners are pierced 
bv arrows, etc., snd became covered over with blood and dwell there. 
Then comes the Gala Kun 1». It is filled with boiling hot water and it i 9 
pitch dirk. The sinners live there, bitten by the inseots. This 
Kunda measures half that of the Vapi. The insects bite them and My men 
beat them ; so their fear knows no bounds ; everyone of them is weep- 
ing and crying loudly. This Kunda is filled with hideously offensive smelli. 
So the pains of the sinners are infinite. The Nakra Kunda cornea next. 
It measures half the Vapi, is filled with millions and millions of cro. 
codiles living in water. The horrible looking deformed sinners live 
there. The Kiln Kunda then follows. The sinners here are being bitten 
by hundreds of deformed crows eating foo.ios, urines and phlegm. 
Then come the Manthana Kunda and Vija Kunda. These are filled res- 
pectively with insects callod Manthana and Vija. Each of them 
measures ono hundred Dhanu6. (One Dhanu-four hastas.) Those 
insects are stinging the sinners and they cry out very loudly. Then 
follows the Vajra Knr.d w It meisures one hundred Dhanus. Many insects 
with their teeth as hard as thunderbolt live there and bite the sinners 
who cry out loudly. It is pitch dark. Then comes the hot Paatna 
Kunda. It measures twice that of the Vapi. It is so built of hot stones 
as it resembles a burning mass of coal. The sinners become restless with the 
heat and turn round and round in the middle. Then comes the Pi'isana 
Kuodi and the Ull Kunda. The Pas&oa. Kunda is made up of the shen 
pointed stones, having sharp edges. Innumerable siuners dwell there. Many 
red beings live in the Lata Kunda. Then comes the Ma-! Kunda. Us 
size is one hundred Dhanui and its depth is two miles. It is made 
up of hot stones, each measuring the Anjana mountain. The sinners, 
beaten and dtiven by My persons, move on and on in the middle 
Then comes the ChQrua Kunda. It measures two miles (in ciroum- 
fereuoe) and is filled with (seven) ohurnas (powders). The sinners, driven and 
beaten My men, go on, restless hither and thither and eat th< 
powders ani get themselves burnt. Then comes the Cbakra Kunda. 
Here a potter's wheel with sixteen sharp-edged spokes is oonstintlj 
whirling round and round ; the sinners are being crushed by this whee 
61-80. Then comes the Vakra Kunda. Its depth is eight mile*- 1 *' 1 



fashioned very much carved; and with and sharp slope it has gone 



down- 1 1 



is built on the plan of a mountain oave, filled with hot water and >' 1 
enveloped with deep dense darkness. The aquatic aniaitl* there »" bl,lD * 



Book IX.] CHAPTER XXXV] [. 949 

the siuuera, who get vory-uiuoh restless and are eryiug out very loudly. Then 
comes the Karma Kunda. Here millions and millions of tortoises in the water 
Bwfully distorted, are biting the sinners. Then comes the Jvila Kunda. 
It is built of 6erce fiery flames. It m;asuros two miles iu circumference. 
The sinners here are always in gred difficulty, with intense pain and 
crying out loudly. Next follo ws the Hhisma Kunda. It measures two miies 
The sinners get themselvos well burnt in hot ashes and live there 
eating the ashes. It is filled with hot s-tonoa and hot irons. The 
sinners here are always bsing burnt in hot ir.ns and hot stones and their 
throats and palates are being parched up. Then comes the Dagdln 
Kunda. It is deep and horrible It measures t.vo miles in circum- 
ference My messengers threaten always the sinners there. Then 
comes the riuchi Kunda. It is tilled with salt water. Waves are always 
rising there. It is filled with various aquitie animals making all sorts 
of noises. It measures eight miles in circumference and it is doep and 
dark. The siuners here cannot see each other ami are bitten by the 
animals. Pained very much, they cry out loudly. Then comes the 
Asipattra Konda. On the t >p surface of the Kunda there is a very 
big Tal treo very high. The edges of the leaves of thin tree are sh»ip 
like the edge of a sword. One mile b;low this 'lal tree is situated 
the Kunda. The sharpedged Tal leaves, then, fall on the bodies of the 
sinners from the height of a mile and they get cut ami wounded; 
blood comes ont of them and the sinners, iu great pain, cry out 
"sav, save." It is very deep, very dark and filled with Uakta Ki la 
a kind of blood like insects. This is the horiible Asipatr* Kunda. 
Next comes the Ksura Dhara Kunda, measuring one hundred Dhauus 
(one Dhanu-four hastas). It is filled with keenedged weapons, as sharp as 
nice razors. The blood of the sinners is fl jwing here profusely. Then comes 
the Suehi Mukba Kunda, filledwith sharp weapons of the lorra of long 
needles. It measures fifty Dhauus. The sinners get pieiced by them 
t*nd are constantly emitting blood. Thjir intense pain knows no bounds. 
Then comes the Gokamukha Kunda ; inhabited by a sort of insect, 
called Gokft. They look like mouths j hence they aro named Gokamu- 
kha. It is deep like a well and it measures twenty Dhauus. The great 
sinners aufEer an intense amount of pain there. They have got to keep 
heir mouths always downwards as the Goka insects always bite and 
•t»og them. Then oomes the Nakra Kunda. It resembles like the mouth 
° a or °codile and measures sixteen Dhanus. It is djep like a well and 
numbers of sinners dwell there. Then oomes the Gaja Dams'a Kunda. 

measures one hundred Dhanue. Next cornea the Gomukba Kunda. It 
measures thirty Dhanus and resjmb'es tie untith of. a eo». It gives 
a " 8, * at P» in « »ad wouMm to the sinner*. 



950 Silt MAD DEVt BHAGAVATAM. 



31-101. Than conies the Kurabhtplka Kunda. It - is like awheel- 
resoinbling that of th« Kalachakra,vcry horrible; arid it is rotating in eassantty' 
l't looks like a water-jir, measuring eight miles, and it is quite dark. Jfc 
depth is one lakh Purusis of the height of 100,000 persons. There are 
many other Kundas, f aptt Taila Kuuda ar.d Tapta Taila Tamra Kunda, 
eto.i' within it. This Knnd* is filled with almoet uueonseious great 
tinners and insects. Thpy boat each other and cry out loudly. My 
messengers also threaten them with clubs and Musilas. So at times they 
fall diizy- headed, at times they get unconscious, and sometimes they 
get up and cry. 0 Fair One ! The numbers of sinners here equal to 
four times that of all the other sinners iu all the other Kundas. They know 
no death, however much yon beat them. Their lives persist. For the body 
is hnilt up for suffer.mee, it is indestructible. This Kumbhipaka Kundi 
is the chief of all the KnmUs. This Kunda where the sinners ave timl 
to a throad built by KMa, wlere My men lift the sinners on high at one 
time, and sink them down below at another time, where the sinners leoom. 
ing suffocated for a lon<* tim», get unconscious, where their sufferings know 
no bounds, where it is filled with boiling oil, is named the Kalasutra Kuftda. 
Then comes the Matsyod* K iada, hollow like a well. Tt is filled with 
boiling water and it measures twenty-four Dhanus. Next comes the 
Abatoda Kunda. It. measures one hundred Dhanu«. The sinners get 
their bodies burned and chastised by My persons, live there. No sooner 
they drop into the water of this Kunda, than they are attacked with all 
sorts of di-eases. Then comes the Krimikantuka Kuuda. The sinner-! 
are bitten by the Krimi Kint'ika insects and cry out loudly, creating » 
general consternation anl live there. Its another names is Aruntuda 
Kunda. Next co ua-s the Patm'u Kunda. It measures one hundred Una- 
rms! ' It is oversperead with burning rice husk'.. The sinners eat th<*o 
hot busks and live there. Then comes the Pas'avestana Kunda. It 
measures two miles. No sooner the sinners fall in this Kunda than they 
are twined round by this rope or Pas'a. Hence its name. Then come* 
tie Sulaprota Kunda. It measures twenty Dhanus. No sooner the sinner* 
fall here than they aro enci-cled with the Sulastra (darts). Then conies 
the Prakampana Knnd.. It measures one mile. It is filled with >ce- 
oold water. The sinners, going there, shiver at once. Next follow 
the Ulkft Kunda. It measures twenty Dhanus. It is fillel with b« 
in* torches and metoor*. My messengers thrust the torches and me ■ 
into the mouths of the sinners living there Next comes the Am 
Opa Kunda. It is. pitch-dark, shaped l.ke a well, circular ana w 
horrible, ''the sinners boat each other and eat the insects the ^ 
Their bodies are burnt with hot watar; they oann'of see anything 
account of dire darkness. 



Book IX.] CHAPTER XXXVII. 951 

102-H8. The Kunda where the sinners are pierced by various 
weapons is known as the Vedhana Kunda. It measures twenty Dhanus, 
Then comes the Dandatadana Kunda. It measures sixteen Dhanus, 
'Ibe sinners dwell here, threatened by My messengers. Then comos 
ti w Jalarandhra Kunda. Here the sinners live encompassed by a 
great net as fishes, etc, are tied in a net. Next comos the Delia- 
churna Kunda. It is quite dark and its depth is that of the height 
of oue Mi persons ; its circumference is twenty Dhanus. The sinners, 
here, encompassed by iron chains are made to (all below where their 
bodies aie reduced to powders and they aro inert and almost 
unconscious. The Kunda where the sinners are crushed and threatened 
by My messengers is known as the Dalana Kunda; it measures sixteen 
Dhanus in circumference. Next comes the Sosana Kunda. It is 
Jeep up to the height of one hundred persons and it is very dark. 
It measures thirty Dhanus. On falling on the hot sand, the throats 
and palates of sinners get dried up. Their pain knows no bound?. 
Hence it is called the Sosana Kunda. Then comes the Kaja Kunda. 
U measures one hundred Dhanus. It is filled wi;h the juices of 
tkins and its smell is very offensive. The sinners eat those astrin- 
gent, waters and live there. Then comes the Siirpa Kunda. It 
measures twelve Dhanus and is extended like a winnowing basket. 
It is filled with hot iron dust and many sinners live then', eating 
those foetid iron dusts, Next comes the Jvahrtuukha Kunda, It is 
filled with red hot sand, tfrom the (bottom) centre rises a flame, over- 
epieading the mouth of the Kunda. It measures twenty Dhanus. The 
sinutrs are burnt here by the flame and live awfully ; they get fainted no 
6oouer they are dropped in this Kunda, Then comes the Dluimrandha 
Kunda. It is dark, quite filled with smoke. Within that tbc hot bricks 
are placed. The sinners ge' suffocated with smoke ; and their eye- 
sight becomes also obstructed. It measures one hundred Dhanus. 
Tlieu cornea the Nagabeatana Kunda. It is encircled and filled with 
Hie serpents. No sooner the sinners are let fall there, . than they are 
surrounded by the snakes. 0 Savitri! Thus I have spoken to 
fou about the eighty-six Kuudas and their chancteriotics; Now what 
more do you want to hear ? Say. 

'lure ends the Thirty-sevonth Chapter of the Ninth Hook on 
J 1 , ^hty-aix Kundas and their characteristics in the Maha Puranam 
f" Mid u «vi Bhagavatam of 18,000 verses by Maliarsi VeJa Vy&sa. 



952 Slit M Al) DBVt IU1 AOAVATAM.' 

CHAPTER XXXVlll. 

1.6. Sftvitrt said :— "0 Lord I Give mo the devotion to tba Devi 
to that Adya §akti Bhag»vatl Maha Mayo Paramos van M yi 
that istheLence of all essences, the Door of fina hberati * to * 
human Wn«, and the Cause of delivering them from hells, that « 
tt Tic? l» the Dhannas that load to Mukti that decoys a ft, 
„ - th.t takes away the fear of all the Karmas, and that 
ral^Xly^tti; Jmmittod hefo,. O Thou the 
.moo-i the knowers of the Vedas ! How many kinds of Mukt s are 

her in this world ? What is the True Bhakti V Wha are us char.. 

erTtics? What is to be done by which the enjoyment of the karma, 
H an bedesisted and nulli6ed ? 0 Bhagavan 1 The woman kind h« 1- 
tated by the Creator as devoid of any Tattvajnana or true knowledge, 
Tw tll me something about this True Kuowledge. Al the chant,,, 
« ^thin- in the sacred places of pilgrimages, observ.ng vow 
8 acnhce 9) bathing n the sac p ixteenth of impattiDg 

and austent.es cannot be compared w . 
, i i - HmsB who are ljjuorant (ot true snowwwg^ 
knowledge to those who ar ^ ^ 

Uaadred times superior to t ah er th, B . cer u , J 
the Giver of True Knowledge, ,s huudred tun * 
B nd worshipped than the mother, O Lord ! ^ , 

7-79. Dbarmaraja said 0 Child 1 ^ 
Me before, I granted them all to u. Now g . 
yott that "Let the devotion ^ ^ ^ rf , 

mind » 0 Auspicious One ! Y « ^ ^ 

° wh en Kartikoya with His six mout fa. caun ^^,,^1. 
panes'., the Guru of the Gurus of ho great PE ^ ( 
wh on the Pundits, the knowers of the f r Vedas, ^ 
.ntheSaslras.cannotknoweven^b.tof Hew »h en t. ^ 
ilt in eoin-to describe Her glories; when Sanatkuma . , 
rJuafwnda,Sanaka, Kapila Surya .-J V 
have fallen back, when the other S.ddbas, Yogmdra t 
« ^ iucapable to glorify the deeds of Wta^ 
„ n I recite fully the Glories of Her? Whose 



fiooR ix.] Chapter xxxvni. . 958 

Visriu, &va and others meditate ; and lo ! when it becomes difficult for Her 
diivotees even to think of Her, then what wonder is there that She 
will be so very rare to others ! Brahma, skilled in the knowledge of 
the Vedas knows more of Her than what other ordinary persons know 
f0 little of Her auspicious Glories. More than Brahma, Ganes'a.the Gum of 
the Juanins, knows; again &>rabhu, the Omniscient, knows the bast of all 
For, in ancient times, the knowledge of the Prakriti Devi was given to Him 
by Krisna, the Highest Spirit in a solitary place i„ the Rasa Mandalam 
in the region of Golok.t. MahSd-iva, again, gavo it to Dharma in 
the Sivaloka ; Dharma again ga\e the Pnkriti Mantra to My father. My 
f\t her became successful (Siddba) in the worship of Prakriti Devi 
when he practised austerities. Of old, the Djvas wanted to offer to mo 
the Government of the Yam i Loka; but as I was very much dis- 
passionate towards the world, I became unwilling and became ready 
■to perform austerities. Then my Father told the Glories of Prakriti 
Devi. Now I describe to you wh it I heard from ray Father and what 
is stated in the Vedas, though very difficult to comprehend. Listen carefully. 
0 Fair Faced One I As the eternal space does not know its own 
extent, so Prakriti Devi Herself knows not Her own Glories ; then 
what can be said of any other parson on this ! She is the Self 
«f all, endowed with all powers and lordship, the Cauee of all 
; causes, the Lord of all, the Origin of all and the Preserver of all; She 
is Eternal, always with Her Cosmic Body, full of evei lasting bliss, without 
any special form, unrestrained, having no fear, without any disease and 
j decay, unattached, the Witness of all, the Refuge of all, and Higher than 
[the Highest; She is with Maya and She is Mula Prakriti ; the objec' s 
: croatad by Her being known as the Prakrit creation ; Who remains 
|»' Prakriti and Purusa inseparable from each other as Agni aud 
; Iter burning force ; the Maha MAya, of the nature of everlasting exis- 
tence, intelligence and bliss. Though formless, She assumes forms for the 
gratification of the desires of Her Bbaktas. She created first the 
beautiful form of Qopaia Sundari i. e , the form of Sri Krisna very 
,0 »ely and beautiful, captivating the mind. His body is blue like 
the fresh ra ; o cloud ; He is young and dressed like that of a oow-hoi.l. 
• dlions of Kandarpas (the Love deity) are, as it were, playing in 
« body. His eyes vie with the midday lotus of the autumn. The 
j-a'ity of HU f aoa tnr0W g un j er s bide the millions and millions of 
wittf ^°° n ' koty is deoor.ited with invaluable ornaments decked 
0v ■ ,9we ' 9 - Sweet smile reigns over in His lips ; it is adorned raore- 
jj" mt ^ His yellow coloured invaluable robe. He is Parama Brahma. 
Is (v "olc body i 8 burning with the Brahma Teja, the Fire of Brahma. 

120. 



954 



M MAD DEvt BHAGaVatAM. 



Hie Body is Fiery. He is lovely, sweet to look at, of a peicef;;! 
temper, the Lord of Ra,dha and He is Infiuite. {Sole: -The Universs, as m 
see, is unreal like wlnt we see in the KiWdoeops ; various appirent 
pictures of an endloss variety of beautiful colour-, an 1 forms.) He is siitj M „ 
od a jewel throne in tu3 Rlsi Mamiilam, an I is incessantly looked upon 
by the smiling lovely Gjpis at one and the same time. He is two-armed. 
A garland made of wild flo.vers is lunging from His neck. II U j, 
playing on His flute. His brea-t is resplendsnt with Kaustubha "em 
that He always wear's. His body is anointed with Kunktinu (saffron), 
aguru (the fragrant and cooling paste of the Aguru wood), tavA, and 
gandal-paste. The garland of beautiful Champaka and Mftlati flowers is 
hanging from His neck. On His head, the beautiful crest is Uing 
seen, a little obliquely situated in the form of tho beautiful Moon. 
Thus the Bhsktas, filled with Bhaktis, meditate on Him. 0 Chill ! 
It is through His fear that the Creator is doing His work of creation 
cf this Universe ; and is recording the Prarabdha fruits of their 
Karmas. It is through His fear that Vhjnu is awarding the fruits 
of Tapas and preserving the Universe. By His command the KAUgni 
Rudra Deva is destroying all. 3y Whose favour &va has become 
Mrityumjaya, the Conqueror of Death and the Foremost of the Jnanis ; 
knowing whom &va has become Himself endowed with knowledge 
and the Lord of the knowe's ot knowledge, full of the Highest Bliss, 
dovotion and dispassion. Through Whose feur the wind becomes the 
foremost of runners and carries thing?, the Sun gives heat, Indra gives 
rain, Yama destroy?, Agni burns, and Water cools all the thing?. By 
Whose command the Regents of tho (ten) quarters of the sky are 
watching and preserving nice orders ; through Whose fear the planets are 
describing their several orbits. Through Whose fear, trees flower and 
yield fruits ; By Whoso command the Kaia destroys ell. By Whoso 
command all the boings whether on land on in water are quitting their lives 
in time ; until the proper time comes no man does not die even if he he 
pierced whether in battle or in danger. By Whose command the wind f»P' 
ports the water; the water supports the tortoise; the tortoise supports the 
Anantaand the Ananta supports the earth ; the earth supports the ocean", 
mountain^ and all the jewels. The earth is of the nature of forgiveness, i. '■ 
endures all. For this reason all things, moving and non-moving. res 
on Her and again melt away in Her. Seventy-one Divine Vug" 
constitute one lndra's life period. Twenty-eight Indra's life periods cons- 
titute Brahmi's one diy and one night. Thus thirty days con8t, ° . 
Brahma's one month; so two months constitute one R' tu • se * 80 i / 
B ix Ritus make one year. Thus one hundred years constitute Bra «*' 



Book IX.] CHAPTER XXXVm. 955 

life. WheuBuhma dies, Sri Hari's eye closes. That is the Prakritik 
Pralaya. At this time, everything, moving and aon-movin- from 
lhe Deva loka to Bhur lok, (earth) dies. The Creator Brahma <>ets 
dissolved in the mvel of Sri Krisna. The Warmed Visnu" of 
Vaiknntha, sleeps on Ksfra Saraudra, the ocean of milk, i. e. t He dissolves 
on the left side of Sri Krisna, tho Highest Spirit. All the other 
gtkiis (i'oiees) di-sjlve in Alula l'rakriti, the Maya of Vistiu. The 
Alula Prakriti Dur-i, the Presiding Deity of Buddhi (reason) 'dissolves 
in the Bi-ddhi of Krisna. Skandi, the part of NarAyana, dissolves 
m His breast. Gane'sa, the foiemost of the Dev.is, born in part of 
Krisna, dissolves in the arm of Sri Krisna. And those who are born 
in parts ot Padml, dissolve in Her body and PadmS dissolves in the 
body ot Badha. All the cow-herdesses and all the bodies of the Devas 
dissohe in Itadha's body. But Mdha, the Presiding Deity of the 
Prana of S'ri Krisna, dissolves in the Prftna of Sri Krisna. SavitrT, 
the fuijr Vedas and all the Slstras dissolve in Sarasvati ; and Sara* - 
v»ti gets dissolved in the tongue of Sri Krisna, the Highest Self. 
The Gopas in the region of Goloka dissolve in the pores of His skin ; 
the Prana Vayu of all dissolve in His Pr4na VAyu ; the fire dissolves in 
the fire in His belly; water dissolves in the tip of His tongue, and 
the Vaisnavas, (devotees of Visru), drinking the nectar of Bhakti, the 
Essence of all essences, dissolve in His lotus-feet. All smaller Virata 
dissolve in the Great Vii-at and the Great. Virii dissolves in the Body 
of S'ri Krisna. O Child I He is K'i?na, on the pores of Whose 
skn are situated endless Universes; at tho closing of Whose eyes, 
the Prakritic Pralaya coukk acd on the opening of Whose eyes, the creatio i 
takes place. The closing and opeuirg of the eyes takes the same 
time. Brahma's creation lasts oue hundred years and the Pralaya 
lasts one hundred years. O One of good vows ! There is no counting 
how many Brahm3s or how many creations and dissolutions have taken 
place. As one cannot count the number of dusts, so one cannot count 
the creations and dissolutions. This is the Great Unspeakable Wonder ! 
Asaiu on Whose closing of the eyes the Pralaya takes place and on whose 
opening of the eyes the creation takes place, out of the will of God, 
That Krisna dissolves at the time of Pralaya in Prakriti. This High- 
ts ' Sakti, the Milla Prakriti is the„Only -One without a second ; it is 
the only 0Qa Nirguni and the Highest Purusa. It is considered as 
"Sat" existing, by the Seers of the Vedas. Such a thing as Mula 
Prakriti i 9 the unchanged state (Muktl). During the Pralaya, this only 
°«« Mula Prakriti appears as Jnana Sakti or the Knowledge Force, 
Who c »n in this universe recite Her glories ? Muktijs of four kinds, 



956 SrI MAD DBVl BHAgAVATAM, 

(1) Salokya, (2) Sar&pya, (3) Sauiipya and (4) Nirvana. So it is stated 
in the Vedas. Out of them Bhakti towards the Deva is the 
highest ; s) much so thit tha Djv.i Bhakti U superior to Mukti, 
Mukti gives Sllokya, Sarupya, Samipya, and Nirvana. But the 
Bhaktas do not want anything. They want service of the Lord. 
They do not want anything else. The state ofbeoming biva, of becoming 
an Araara or an im njrtal, becoming a Brahori, the birth, death, Ji=ease, 
old age, fear, sorrow, or svealth, or assuming a divine form, or Nirvana 
or Mokfi all are looked on alike by the Bhaktas with disregard and con. 
tempt. Because Mukti is without any servio whil* Bhakti increases this 
service. Thus t have toll you the difference between Bhakti an.l 
Mukti. Now hear about th» cutting off of the fruits of the pust 
Karraas. 0 Chaste one ! This service of the H : ghest Lord fevers 
the ties of Karmas (past acts). This service i3 really the True Know- 
ledge. So, O Child 1 I have now told you the Raul Truth, leading to 
auspicious results. Now you can go freely as you desire. Thus saying 
to Savitri, Yaraa, the son of Surya, gave life back to her husband 
and blessing her, bacame ready to go to His own abode. Seeing 
Dharmaraja ready to go awiy, Slvitri became sorry to have the 
bereavement of a good company, bowed do.vn at His feit and began 
to cry. Yams, the Occau of Mercy, hearing the crying of Savitri 
began to weep and told the following words: — 

80-06. Dharma said .— " 0 Child ! You enjoy in this holy BhJrata 
happiness for one. lakh years and you will in the en l go to the DjvMi 
or Mani Dvipa. Now go back to your house and observe for fourteen 
years the vow called Savitri-vrata fur the mukti of women, 'flu* 
Vrata is to be observed on the fourteenth day of the white fortnight 
in the month of Jyaistha. Then observe the Maha-Laksmi Vrata. 
Its proper time is the eighth day of the bright fortnight of the month 
of Bhadra. For sixteen years consecutively without any break this vow is to 
be observed. The woman who pnetises with devotion this vow, goes to the 
abode of Mula Prakriti. You wouldworship on every Tuesday in every month 
the Devi Mangala .Chandiki, the giver of all good ; on the eighth day » 
the bright fortnight you should worship Devi S&ethi Devasena); 
you should worship Manasa Devi, the giver of all siddhis, on the 
Samkranti day (when the Sun enters another sign) in every year ; y° a 
should worship Radbft, the Central Figure of Rasa, more than ti» 
Prftna of Krisna on every Full Moon night in the month of Kartik an 
you should observe fasting on the eighth day in the bright fortntg 
and worship the Vif nu Maya Bhagavatt Devi, the Destruotrix of » 
difficulties and dangers. 



Iook IX.] • CHAPTER XXXIX. f57 

(Sole.— The Rasa is tbe playing out of tha Vedintic saying of 
f ahraa as " Raso . vai Sah ; " He is of .the nature of R iSa , the most 
,eet and lovely Divine Priuoiple wbieh unites the Rusika and the 
asika). The chaste woman having husband and soos who worships 
e World Mother Mula Prakriti, whether in Yaotra, or in Mantra 

in image, enjoys all pleasures in this world ; and, in the end, goes 
the Deviloka or Mani Dvipa. 0 Child ! The worshipper Sadhaka (ooe 
10 is in one's way to success) mu«t worship all the manifestations of 
e Cevt, day aifd night. At all times oue must worship the omni- 
esent Durga, the Highest tsvaii. There is no otlur way to attain 
essedness ihan this. Thus saying, Dhannaraja went to His own abode. 
Ivitri, too, with her husband Satyavan went to her home. Both 
Ivitri and Satyavan, when they reached home, narrated all thtir 
jiioa to their friends and acquaintaaces. In time, by the blessing 

Yuma, Sivitri's father got sons and father in-law recovered his e)e- 
^ht and kingdom and Savitri Herself got sons. For one Ltkh years, 
ivitri enjoyed pleasures in this holy land of lilwiata, and ultimately 
enl with her hut.baa i to the Deviloka Savitri is the Presiding Deity 

the Suryaraandal.ira, tho solar orb. The Sun : ,s the central Para 
raluna. The Gayatri Mmtra, the Presiding Devi, proves the exis. 
nee of the t^ighe^t Brahma in the centre if the Sun. Therefore 
ie is called Savitri. Or Iler name is Savitri because all the Vedas 
ive come out of Her. Thus I have narrated the excellent anecdote 

Slvitri, and the fruitions of the Karma* of the several J iva«;. Nov 
hat more do you want to hear ? Say. 

Here ends the Thirty-eighth Chapter in tho Ninth Hook on the 
ories of tho Devi and on the nature of I'.hakti in the Alalia 
uranam Sri Mad Devi Bhagavatam of 18,000 versos by Mahaisi Veda 
jasa. 



CHAPTER XXXIX. 

1-3 Narada said : — " O Lord ! I have beard in the discourse on 
■vitri and Yaraa abjut tha Formless Devi Mula Prakriti and tho 
)"es of Savitri, all tr.i) and lea lin,' to the endless good. Noiv 1 want 

hear the story of the De.i Laksmi. 0 Thou, the Chief of the 
l °wers of the Vedas ! What is the nature of Laksmi ? By whom 
18 She first worshipped ? and by what Mantra ? Kindly describe fler 
°ries to me. 

4-33. Mrayaria said — Of old, in the beginning of the Prakritik 
eatlon > from the left side of Kri§na, the Supreme Spirit, appeared 
th 8 Rasamindalam (the Figure Danca) a Devi. She looked exceedingly 
nds °.ne, of a dark blue colour, of spacious hips, of thin waist, and 



058 



SItt MAO DRVt BHAGAVATAM. 



with high brea^, looking twelve years oU, oi steady youth, of a oolou r 
of white Clarapaki flower and very lovely. The beauty of Her f» M 
throws under shade millions and millions of autumnal full mooil4 
Before Her wide expanded eyes, the midday lotus of the autumnal season 
becomes highly ashamed. By the Will of God, this Devi suddenly divided 
Herself into two parts. The two looked equal iu every respect ; whether 
in beauty, qualities, ago, lovelinos, colour, body, spirit, dress, oruaweiitj, 
smile, glance, love, or humanity, they wore perfootly equal. 

Now she who appeared from the right side is named Kftdha and she who 
came from the left side is named Maha Laksmi. Rfldha wanted 
first the two armed Sri Krisna, Who was Higher than the highest ; then 
Maha Liksmi wanted Him. lUdba came out of the right side and 
wanted first Krifna ; so Krifna, too, divided himself at once into two 
parts. From His right side c\me out the two-armed and from his 
left side came out the four-armed The Uo-armeJ person fust made 
over to Maha Laksmi the four-aimed One; then tie two-armed Per. 
son Him>elf took Rfidha. Laksmi locks on the whole uuiverse with s 
cooling eye ; hence She is named Laksmi and as She is great, She is palled 
MabalLaksmi. And fir that reason the Lord of lWdha is two-armed and 
the Lord of Laksmi is four-armed. ltadha is pure Apra kiitic Suddha Satin 
(of the nature of pure Sattva Guna, the illuminating attribute) and sur- 
rounded by the Qopasand Gopis. 1 he four-armed rurufa, on the other hand, 
took Laksmi (Padmft) to V.ukuutha. The two-armed perron iskriJna; and 
the four-armed i, Nftrftyana. They are equal in all respect,. Mahfl La « 
became many by Her Y„gic p.wors. U- «■ She remained m full » 
Vaiknntha and turned many forms in parts). Maha Laksm, . 
Vaikunihai* full, of pure Sattva Guna, and endowed with all M 
of wealth an I prosperity. She is the crest of woman-k.nd as far 
loving one's husb.uds is concerned. She is the Svarga Laksmi in 
Heaven, ; the Na*a Laksmi of the serpents the Nagas, . » * 
nether regions ; the ltaja Laksmi of the king, and the 1 «. . .h I 
Laksmi of the ho.sehMder, She resides in th. huu.e- o - 
holders as prosperity and the mo,t auspicious of a 1 go *i t u . - 
is f.e progenetrix, She is the Suvabhi of cow, and She » ^ ^ 
(the sacrificial fee) in sacrifices. She is the daughter ^ 
oce,n ar.l.hei. Padmini, the be.u.y of the spheres of the * 
the Sun. She is the lustre and beau 7 .1 the ^ 
fruit?, water, kings, queens, heavenly women, of all ^ 
clothing., cleansed places, images, auspicious jars, pear i, ] I > ^ 
of jewel., garlands, diamonds, milk, sandal, beautifu I . » ^ 
rain cloud, or of all other colours. She was first flod m 

kuntha by Nftr&yaaa. Next She vu worshipped by |Bran.n 



Boot'lX] CHAPTER XXXX. 9&9 

, y gnnlnra with dovotion. She was worshipped by Vigiiu j„ the Ksbirode 
Umirlra. Tnen she was worshipped by Svayambhuv.i Mai.u, then 
, y luJru amount men, then by Munis, ltisis, g u()l l householder,, 
, y the Gatnlharb.s, in the Gandharbaloka ; by the N&gas in the NAgaloka.' 
She was worshipped with dsvotion by Brahma for one fortuight commeno 
n; r from the bri-hl eighth day in the mouth of BbAdra and end- 
m; on the eighth day of the dark fortnight in the three-worlds. 
She was worshippid by Visnu, with devotion in the three worlds 
.„ the meritorious Tuesday in the months of Paus*, Chaitra, and 
HhfiJra. Minn, also, worshipped Her on the Pausa Sankranti (the 
ast day of the month of L'ausi when the Sun enters another sign) 
inJ on tho auspicious Tuosday in the month of MAgha. Thus the 
vorship of Maha Laksmt is made prevalent in the three worlds. 
iU wjs worshipped by Indra, the Lord of the Devas and by 
\Iaogila (Mars) on Tuesday. Sho was then wcrshippal by Kedara, Nila, 
Subula, Dhruva, UttAnapada, &ikr.>, Bali, Kaa'yapa, Daksa, Kardama, 
Surya, Priyavrata, Chandra, Vtiyu, Kuvera, Vunina, Yama, Ilutasana 
md others. Thus Her worship extended by and by t> all the places. 
She is the Presiding Deity of all wealth ; so She is the wealth of all. 

Hero ends the Thirty-ninth Chapter of tho Ninth Book on the 
vtory of Maha Laksmi in the Maha PurAnatn H§ri Mad Devi Bhagavatam 
of 18,000 verses by Maharsi Veda Vyusa. 

CHAPTER XL. 

1 2. NArada said:— "0 Lord I How did the eternal Devi Maha Laksmi, 
'ho dweller in Vaikuntha, the beloved of NArayaria, the Presiding Deity 
of Vaikuntha, come down to the earth and how She, became the daughter 
of the ocean ? By whom was She first praised ? Kindly describe all 
these in details to me and oblige. 

3-10. NarAyana said : - -O NArada I In anoieit days when on 
BurvAgas curse, Indra whs dispossesed of his kingdom, all the Devas 
came do>vn to earth. Lakjmi, too, getting angry, quitted the Ilea- 
vens, out of pain and sorrow and went to Vaikuntha and took the shelter 
of NArAyana. Tbe Djva?, tl-en, went to Brahmu with their hearts 
full of sorrow aod, taking Him from there, they all went to NArAyana in 
Vaikuntha. Going there they all took refuge of the Lord of Vai- 
kuntha. They were very much distressed and their throats, palates 
»"d lips were qll j te dry> At t(iat time Ljtja,^ the wealth andF pros- 

P er 'ty of all, canoe down on earth by the command of NArAyana and 
became born in part as the daughter of tbe ocean. The Devas, theD, 
: Wlth tbc Baityss churned the Ksiroda Ocean and, out oftbtt, Maha 



960 



srI mad dev4 bhAgavatam. 



Laksmi appeared. Visnu looked on Her. Her joy knew no bounds 
She smiling, granted boons to the Devas 'and then offered a garland of 
flowers on the neck of Nlrayana (as a symbol of marriage celebrated) 
0 Narada ! the Dovas, on the other hand, got back their kingdom 
from the Asurai. They then worshipped and chanted hymns to Mah3 
Laksmi and since then they became free from further dangers and 
troubles. 

11 12. Narada said: — "0 Bhagavan ! Durv&sa was the best of the 
Munis; he was attached to Brahma and had spiritual knowledge. Why did he 
curse Indra ? What offence had he committed ? How did the Devas 
and Daityas churn the ocean ? How, and by what hymns Laksmi became 
pleasod and appeared before Indra? Whtt passed on between tbem, 
Say all this, 0 Lord. 

13-25. Narayana said : — In auciont days, Tndra the Lord of the three 
worlds, intoxicated with wine and becoming lustful and shameless, began to 
enjoy Ratnbha in a lonely grove. After having enjoyed her, he 
became attracted to her ; his mind being wholly drawn fro her, he remained 
there in that forest, his mind becoming very passionate. Indra 
then saw the Muni Durvasa on his way from Vaikuntha to Kails'a 
burning with the firs of Brahma. From the body of the Risi, emit- 
ted, as it were, the rays of the. thousand mid-day Suns. On his head 
was the golden matted hair. On his breast there was the hoary 
holy thread ; he wore torn clothes ; on his hands there was the Danda 
and Kamandalu ; on his forehead there was the bright Tilaka in tifi 
form of the Ciescent Moon. 

(Tilaka— a sectarian mark on the forehead made with coloured 
earth or sandalpaste.) Ono hundred thousand disciples, thoroughly- 
versed in the Vedas and the Vedangas, were attending him. T |ie 
intoxicated Purandara, seeing him, bowed down to him and he began to 
chant with devotion hymns to his disciples also. They were very "M- 
The Ri?i with his disciples theu blessed Indra and gave biro one 
Pflrijata flower. 

When the Muni wai returning from the region of Vaikuntha, Visnn, 
gave hiro that beautiful Parijata flower. Old age, death, disease, sorrow* 
etc., all are removed by the influence of the flower ; and the fina 
liberation" is also attaind. Tbe Devendra was intoxicated with » 
wealth ; so taking the flower given by the Ris!, be threw it. on t • 
head of the elephant AirAvata. No sooner the elephant touched' 6 
flower, than he became suddenly like Visnu, as it were, iQbea ^j 
form, qualities, fire and age. The elephant, then, forsook Ind" 



Bop* IX.] CHAPTER XL. ^ 

entered into a dense forest. The Lord of the Devas could, in no 
wa y, get him under his control. On the other hand, the' Muni 
Durvasft seeing that Mahendra had thus dishonoured the flower, became 
inritmed with rage and cursed him saying " 0 Indra ! You are 
ra »d with wealth that yoi have dishonoured me. The flower that"l 
gave you so lovingly, you have thrown that, out of vanity, on "the 
elephant's head I 

20-45. No sooner one gets the fooJ, water, fruits that had been otfered 
fcj Visnu, one should e.it that at onoa Otherwise one incurs the sin of Brah- 
mahattya. If anybody forsakes the things offered to Visnu, that he 
has got perchance, he becomes destitute of wealth, prosperity, in- 
telligence, and his kingdom. And if he eats the food already offered 
to Visnu with devotion, he then elevates his hundred families passed 
before him and he himself becomes liberated while living. If any- 
body daily eats Visnti's Naivedyam (food offered to Visnu) and bows 
down before Him or worships Hari with devotion and chants hymns 
to Him, he beco nes like Visnu in energy and wealth. By mere 
touch with the air round abjut his body, the places of pilgrimage 
become all purified. O You Stupid ! The earth becomes purified by the 
contact of the dust of the feet of such a one devoted to Visnu. If 
anybody eats the food unoffered to Hari and fle<h that is not 
ottered to any Deity; if he eats the food of any unchaste woman, 
any woman without husband and sons, the food offered at any Sudra's 
•SrAdh (funeral) ceremony, the food offered by a Brahmana, who is 
a priest to the S&dras in honour of a f3iva Liogam, the food of a 
Brahman priest who subsists on the presents of a temple, the food 
of one who sells his daughter, the food of one who subsists on dealings 
with womb concerns, the leavings of others, the stale food left after 
all others bad eaten, the food of the husband of an unmarried girl 
I'velve years old in whom menstruation has commenced), the driver 
of oxen, the food of one uninitiated in one's Istamantram, of one who 
burns a corpse, of a Brahmin who goes to one not fib for going, 
'he food of a rebel against friends, of one who is faithless, treacherous 
w «o gives falsa evidence, the food of a Brahmin who accepts offerings* 
a sacred phce of pilgrimage, all his sins (inourred in the ways 
above-mentioned) will be removed if he eats the prasddam of Visnu, 
!'•«• the fojd offered to Visnu. Evei if a Chandlla be attached to 
h ! e aer " ca of Vifiu, he smciifias his million* of pamns bum in 
t"' , f * m , llj f before n «m. And the man who is devoid of the devotion 
* » n is not able even to save himself. If anybody takes un 
nowingly the remains of an offering (such as flowers) made to Visnu> 

121 



m SBt MAD DEVt BHAGAVATAM. 

he wilt certainly ba freed from all the sins incurred in his seven births. A,,j 
if he does this knowingly and with intense devotion, he will certainly 
be freed of all sorts of sins incurred in his Ko|i births. So,0 
Indra! 1 am a devotee of Sri ILiri. A.nl when you have cast away the 
Parij&ta Mower offered by me on the elephant's head, then 1 say unto 
you that the Maha Laksi will leave you and She will go back to Narayaiia. 
I am highly devoted to Narayana ; so I do not fear anybody, 
I fear neither the Creator, nor K&la, the Destroyer, ntr old age, nor 
death ■ what to speak of other petty persons I I do not fear your 
father Prajapati Kas'yapa nor do 1 fear your family pnest BrihaspAii. 
Now he, on whose head there lies the flower Parijata offered by 
me verily he should be worshipped by all roeios. Hearing these 
WO rd of Durvasa, Indra became bewildered with fcar, and be.ng 
neatly distressed and holding the feet of Muni, cried out loudly. 
He said — " The curse is now well indicted on mj ; and it has cW 
my delusion vanish. Now I do not want luck my lttj* Lakjni 
from you; instruct me on knowlege. ThU wedth is the source of 
all coils • it is the cause of the veil to all knowledge, it hides the 
final liberation and it is a great obstacle on the way to get the highest 

deV0 47. O C7 The Muni said :-" This birth, deatb. old age, disease, and tfflio. 
tions, all come from wealth and the manipulation of great ^ 
by t e darkness of wealth, he doe, not see the road to Mu t 
Lid man that is intoxicated with wealth u I ke the one th . s 
£ 12 with wine. Surrounded by many friends, be , surro.de , 
7 i , uio wUm The roan that s intoxicated with wealth, bimu 
STi^^Jl -ilktt-tl^l-. no thought for the 

and desires; he never sees the path to S.U agu Ih. - 
i8 blind with senavobjects s of two kinds „ 
se00Ddly Tamasik. He who has no know edg of th 8 . 
T-amasik and he who Ins the knowledge of -he 8 ra ^ 
0 Child of the Devas. Two paths arc roent.ooe 1 u . 
one is Pravritti, going towards the sense ob 3 ec * bo 
NivritM. going away from them The Jmjm ^ *>■ - ^ 
of Pravritti, the p*th tint i« P «"f»l. gUdly and ofth 
L a mad man/ As bees, blind with the desire of got , ^ 
g0 to the lotus bud and get themselves enUngled b re 

the embodied souls, desirou, , n«t o £^ ^ M bW 
to this very painful circle of btrths an V^fJ^** 
i* the end is realised as vapid and the only cause 
J loZt and * themselves enchained there. 



Boo* IX J - CHAPTER XL. m 

For many birth* he travels gladly in various wombs, ordained by his own 
Karmas, till at last by the favour of gods, ha comes in contact with the saints. 
Thus one out of a thousand or out of an hundred finds means to cross 
this terrible ocean of world. When the saintly persons kindle the limp 
of knowledge and shew the way to Mukti, then the Jiva makes an attempt 
to sever tbi3 bondage to the world. After many births, many austerities 
and many fastings, he then finds safely the way to Mukti, leading to the 
highest happiness. O Indra ! What you asked me, I thus heard from my 
(juru. O Narada ! Heiring the words.of the Muni Durvasa Indra became dis 
passionate towards the Sam<ara. Day by day hia feeling of dispa=sion in- 
creased. One day, when he returned to his own home from the hermitage 
of the Muni, he saw the Heavens overspread by the Daityas and it had 
become terrible. At some places outrage an 1 oppression knew no bounds; 
some places were devoid of friends ; at some place*, some persons 
had bst their fathers, mothers, wives, relations; so no rest and 
repose could be found. Thus, 8eeing the Heavens in the hands of 
the enemies, Ind'"a went out in quest of Brihaspati, the family 
preceptor of the Devas. Seeking to and fro Indra ultimately 
wont to the banks of the Mandakint and saw that the Guru Deva 
hid bathe! in the waters of the Mandaktnt and sitting with his face 
tur.ied towards the E <st towards the Sun, was meditating on Para 
linhmn, Who has His fuoes turned everywhere. Tears were flawing from 
his eyes and the hairs of the body stood erect with delight. He \yas 
elderly in knowledge ; the spritual Teacher of all, religous, served 
by all great men; he was held as most dear to all the frends. Those 
who are JBauins regard him as their Gurus. He was th™ eldest of 
all his brothers ; he was considered as very unpopular to the enemies of 
the Devas. Seeing the family priest Brihaspati merged in that state 
of meditation, Indra waited there. When after one Prahara 
(three hours), the Guru Deva got up, Indra bowel down to his feet 
and b»gan to weep and cry out repeatedly. Then he informed his Guru 
about his curse from a Brahmin, his acquiring the true knowledge as 
so very rare, and the wretched state of Amar&vati, wrought by the enemies. 

68-92. 0 Best of. Br&hmanas ! Hearing thus the words of the discipla, 
the intelligent speaker Brihaspati spoke with his eyes reddened out 
°f anger. «0 lord of the Devn! I have heard everything that you 
s »'d; do not cry; have patience; hear attentively what I say. The 
*»« politicians of good behaviour, with moral precepts, never lose 
ll ">ir heads and get themselves distressed in time* of danger. 
Nothing i a everlasting; whether property or adversity ; all are trans.ent ; 



964 



SRt MAD DEVt bhagavatam. 



they only give troubles. All are under one's own Karma ; one is master 
of one's own Karma. What had been done in previous births,- so one wji| 
have to re*p the fruits afterwaids. (Therefore property or adversity,- all 
are due to one's own Karma.) This happens to all persons eternally, 
births after births. Pain and happiness are like the ring of a rolling wheel, So 
what pain is there ? It is already stated that one's own Karma mutt 
be enjoyed in this Holy Bharata. The man enjoys the effects of 
hi-3 T>wn Kaimas, auspicious or inauspioious. Never the Karma gets 
exhausted in one hundred Koti Kalpas, without their effects being 
enjoyed. The Karma, whether auspicious or inauspioious must be enjoyed. 
Thus it is stated in the Vedas and as well by Sri Krisoa, the Supreme 
Spirit. Bhagavan Sri Krijna addressed Brahma, the lotus-born, in the 
S&ma Veda Sakha that all persons acquiie their births, whether, in 
Bharata or in auy other country, acoording to the Karma that he hail 
done. The course of a Brahman* comas though this Karma ; and the 
blessings of a Brahmaiia come again by this Karm*. By Karma one 
gets great wealth and prosperity and by Karma again one gets poverty. 
You may take one hundred Koti births; the fruit of Karma must 
follow you. 0 Indra ! The fruit of Karma follows ono like one's shadow. 
Without enjoyment, that can never die. The effects of Karma become 
increased or dicreased according to time, place, aud tne person concerned 
As you^ will give away anything to person", of different nat ires, in different 
times and in different places, your merit acquired will also vary accordingly. 
Gifts made on certain special days bring in Koti times the fruit* 
(merits, punyam) or iufinite times or even more than that. Again gift', 
similar in nature, made in similar paces yield punyam the »ame, in character 
also. Gifts made indifferent countries yield punyams, Koti times, infinilf 
times, or even more than that. But similar things given to similar 
persons yield similar punyams. As the grains vary in their natures as the 
fields differ, so gifts made to different persons yield different grades of 
puttyas infinitely superior or infinitely inferior as the case may be. 

Giving things to a Br&hmana on any ordinary days yields simple punya 
only. But if the gift be made to a Brahman on an Atnavasya day (n eW 
moon day) or on a Sankranti day (the day when the San enters another s 
sign) then hundred times more punyam is acquired. Again charities 
made on the Chaturmasya period (the vow that last* for four months i" 
the rainy season) or on the full mjon day, yield infinite punyams. So oh»n- 
ties made on the occasion of the lunar eclipsea yield Ko{i times the rem 
and if made on the occasion of the solar eclipse yield ten times more panyao* 
Charities mad* on Aksayaya Trittyft or the -NaVami day yieW mfi" 1 * 
and endless results. So charities on other holy days yield *etigioi» me " 



Book IX.] CHAPTER XLI, ee8 

higher than those made on ordinary days. As charities made on holy days 
pMi religious merits, so bathing, reciting mantrams, and other boly acts 
yield meritorious results. As superior results are obtained by pious acts j so 
inferior results are obtained by impious acts. As an earthen potter makes 
pots, jars, etc., out of the earth with the help of rod, wheel, earthen cupg or 
plates ami motion, so the Creator awards respective fruits to different 
persons, by the help of this thread (continuity) of Karma. Therefore if 
von want to have cassation of this fruition of Karma, then worship, 
NarApna, by whose command all these things of Nature are created. He 
is tin Creator of even Brahma, the Creator, the Preserver of Visi.ni, the 
Preserver, the Destroyer of diva, the Destroyer and theJtala (the great Time) 
of Kala (the Time). Sankara has said.:— He who remembers Madhusudana 
(ainme of Visnu) in greit troubles, his dangers cease and happiness begins. 
ONaradalThe wise Brihaspati thus advised Indra and then ombraced 
bim and gave him his hearty blessings and good wishes. 

Here ends the Fortieth Chapter of the Ninth Book on the birth 
of Uksmi in the discourse of Nirada and NArayana in the Maha Puranam 
Sri Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vy^sa. 

CHAPTER XLI. 

1-2. Narayna said :— " O Twice-born 1 India then remembered 
Ilari and took Brihaspati, the Guru of the Devas, to the assembly of 
Brahma, accompanied by the other Devas. They soou reached the region 
of Brahma and no sooner they saw Him, than Indra and the other Devas 
and Bihaspati all bowed do.vn to Him. 

3-25. Brihaspati, the AchSrya of the Devas, then commanded all 
to Brahma. Hearing this, He smiled and spoke, addressing Indra :-«0 
indra! You have been born in My race; nay, you are My grandson; 
»e Arya Brihaspati is your Guru ; you yourself are the ruler of the 

vas and you are very wise and sagacious ; the mother of your father 

the fh P0W9rfUl D " k?a ' * Vl ' ? - U Bhaktai H ° W !s theU tbat when 
arr ^ ^ "* pUte ' ° D8 WOuU turn out 80 hm i ht y a,ld 

febar ^ h ° Se m ° ther ' S S ° mU ° h deV ° ted t0 h9r husbaml > whose 

Sattva C° * father m)ther ' 8 ' hrobhat are self-controlled and of pure 
may b ^i*' ^ " S DOt ex P ecte(J to 1)8 80 very haughty I Every man 

his f lh 7 t0 '° r the three faults :_For SOme fa,lIt due t0 * bat of 
»*n NM ' ° r ° f his mother ' 8 father ' or of Guru » ta « Spiritual Teacher. Bhaga- 
controlHr/* 98 ' re8ides in thip great holy temple of our this physical body 
koits th Dg heartS ° f a11 ' At whatever moment, &i Nariyana 
itself 9 temp,e ' bod J r ' .»* that momant this body becomes dead. I 
atn the mind] Sankira is the Knowledge, Visnu is the vital 



gftl MAD DEvt BHaGaVaTAM, 



breaths, Bhagvati Durga is the intelligence (Buddhi), sleep, etc., the 
powers of Prakriti; when these are being reflected on by the Atman, 
jiva is forced with a holy for enjdyrtent Called Bhoga Sarirabhrit. 
When a king departs, his attendants aUd follow him ; so when this 
Atman departs from this temple of body, his attendant* mind, buddhi, 
etc , instantly depart from this body and follow the Atman 0 
Indrat We all, are verily, the p*rts of Sri Krlsna. I myself, Sua, 
Ananta Devft, V.fion, Dharma, Mali* Viraf, you all are His parts and 
entirely devoted to Him. And yd,, have shoan e>ntempt for .Hi. 
flower- Bha»aVan Aank.ra, the Lord of the Bhutan, worshiped the lotus- 
feet of 5§rt Krisna with that ibwer. The Ri|i Our..* g*« J« 
thri flower. But you showed disrespect to it. The flower, Pftrj.ti, 
ttfl er being offered at the lotu^feet of Kriena, should be placed on 
thaheadofan Immortal; itis worship is to be done first • and ,t ,. t. 
foremo.4 amongst the Devas. So you are now bemg a H,c cd by ,h 8 
inevitable course of Fate; Fate is the most powerful of all. Who can 
save that unlucky man against whom Fate has turned ? Seeing that 
you have rejected the tlo.ver ottered to Sri Ivrisna, Sr. Laksnu Dev. 
has left yon out of anger. Now come with Me and with your 
family priest Brihasp.iti to Vaikuntha and worsh.p the Lord of 
Laksmi ; then by His grace you may get back your Heaven,. IV, 
Bavin-, Brahma with Indra and all the other Devas, went to the 
Eterntl Purusa, Bha.avan Na.ay.na and saw that fie w.. full o 
Uire and Energy like one hundred koti summer mid-lay Suns, yet 
* feetly cool and calm. Ho h« no beginning, and no end, nor acy 

tz: sis; rt:; 

u f hvmns to Him with tears in their eyes. Brahma 



Book IX.] CHAPTER XLI. gfi? 

I am under them also. My devotees regard Me M tK 
They know no other than Me ; they are fearless • so T * 
in that house where My devotees ara dissuaded J ^-l 

that house with Laksmi. Durbasa Risi i. born in part ^XntT 
He is highly devoted to Me He is a pakka Vai^l^LS^ 
and, us a matter of fact, I and Laksmi instantly left your house 

Laksmi does not reside- in that house where couch .hells are not 
blown, where there are no Tulasi trees, where there i s no worship 
of Siva and SivA, where the Brahminas are not <ed. 0 Brahman ! 
0 Devas ! Where I and My Bhaktas are blamed, Mahft Laksmi 
becomes greatly displeased. She instantly goes away out of that house 
Laksmi does not stay even for a moment in that house where the 
s tup.d person, w.thout any d.votnn for me, takes his food on the 
II.nvl.ara Ekadas'i day (the eleventh day of the moon's wane or 
increase) or on My anniversay birthday. If anybody sell, My name 
or his own daughter, where the guests are not served, Lakjmi quits 
that house instantiy and goes away. 

^Note :-That Guru is the Real Guru, who, being capable, Mparts 
the name of God to worthy persons without taking any fee at all.) 
If the son of an unchaste woman be a Brahmaru, ho and the hus- 
band of an unchaste woman are great sinners. If anybody goes to 
such a person's house or eats the food of a gudra during a Sraddba 
ceremony, Laksmi becomes very angry and vacates that house. 
Being a Brahmin, if one burns a Sudi a's corpse, ono becomes very wretch- 
ed and tho vilest of the Brahmins. Laksmi never stays for a 
moment more in that house. Being a Brahmin, if he be a Sudra's 
cook and drives oxen, Laksmi fears to drink water there and quits 
l»" boiue. Being a Brahmi 11, if his heart be unholy, if he be cruel, 
"ivies others and blarney per sons, if ho officiates as a priest for tho 
•aJra, Laksmi Devi never stays in his houtc. The World-Mother 
"ever stays even for a moment in his house who eats at the house 
° 008 who mamas an unmarriyd girl twelve years old in whom 
■nonstruatiou hasr commenced. He who cuts grass by bis nails, or 

{ue!r ° U Sr0UUtl witn nis nal,s ' or ^' onl wl)ose no,lse 9 Brabmana 
in * « 8 ° 0S l)a0lc disa PP ointull » Laksmi ne ver stays in his house. 1' 
J v Brahniana eata food at the ea rly sunrise, sleeps during the day 
(t '? ases ln . a sexual intercourse during the day, Laksmi never 
3 f l^J* la house - laksmi slips away from that Brahmana who is devoid 
litn }/* ^ UleS ° f oondu 5 |i )> wuo accepts gifts from Sfidra?, from 
|leep s W ° re ' naina nniaitiatad in his Mantrara. The ignorant man who 
• 0! * keJ aIlJ with his feet wet^ who laughs always, and always- 



m tat MAD DBVt bHAGAVATAM. 

talk* at random on disconnected subjects like a mad man, is forsaken 

a f 5 b, L*,nl. L,k,at b«,nv a^-y an 1 go* • a»ay from 
the hu<e of that man who applies oil all over h» body first and then 
tou^/th* b.dies of other, and always m>kes some sounding no.se on 
Mparts of his body. If »y Brahman, forsakes °W">gvo-, 
fasting ti e Saodbya ceremony, purity and devo ion to V.»«, KamaU 
;Vmi' Joes not remain in bis house any longer If an^ 
blames always the Brahmin*, and .hews Ins hatred always toward, 
the Brihmanas, if he does injury to the anim.ls and ,fhe does not 
indal-e in his heart anything of pity, kindness, Laksmu the Mother 
of tie" World,, qaIU'hi.0. 0 Lotas-born ! But where Han ,s worsh.p- 
pad and Hari's Name is chanted, Laksmi, the Mother of all ausp.e.on, 
ness, remains there. L.ksmi remains where the glories of Sri Knsnaa,! 

His Bhakt.8.9 are sung. 

45 59 Laksmi always remains there with the greatest gladness where 
couch-shells are blo*n, where there are couchsells.the Salagrama stone, the 
Tulasi leaves 'and the service and meditation of Laksmi are dady done. 

Where the phallic emblem of Siva is worshipped, and His glow 
Mn * where Sri Durgu is worshipped and Her glories are sung, Lakjrai 
tl /'Dweller in the Lrtus, remains there. Where the Br&hman* 
„e honoured and they are gladly feasted, where all' the Devas ar 
.nwhioed- the chaste Lakjmf, the Lotus-faced, rema.ns there 
ihrs l^tothe Devas, the Lord of Laksmi said.-ODevi 
Go without any any deUy to the Ksiroda Ocean and incarnate .her 
Z L He then addressed Brahma and said :-»0 Lotus-born I I. 
? L't»r eo there and churn the Ksiroda Ocean ; when Lm« 
I* ^ 1 to the Devas." O Devarsi 1 Thus saying the Lo- 
I T'^ttoHis inner compartment. On the other hand tb 
Kamaa .X D ralg time, reached' the shores of the Ksiroda Oceti 
Devas and the Daityas then made the Golden Mounta, (J 



will arise "ive Her to the Devas." 0 Devarsi ! Thus saying, the , to 
went to His inner compartment. On the other hand tb 
lw , a Cl* time, reached the shores of the K.irodaOe, 
ST Devas and the Daityas then made the OoU en M— 
Sumern) the churning rod, the Deva Kurma (the ^- ^jg 
pot and Ananta-D.va (the thousand headed serpent) the ehuro.o 
Ld be-an to churn th, ocean. While churning was going on, 

Dhanvantart, Amrita (the nectar), th. horse ***** 
various other invaluable jewels that were des.red.the • elephant A. 
and the baautiful eyed , Lakemi. Visnupriyl Srt U*>*^ 
n0 sooner She got up from the ocean, she, the chaste woman, P ^ 
0 „ the neck of Narftyana, of beautiful appearance, the - I*** * ^ „. 
M | eP t on the Ksiroda ocean the garland (indicate of acc I . 
for ber bridegroom). Then Brahma and Mahes'vara and 1 the o p< 
„W[ly worshipped Her ani chanted hymns. At this time u ^ 
being pleased, cast a favourable glanoe toward* th 9 -bom« ot 



Bock IX.] CHAPTER XLII. „„„ 

in order to free them from their ourse. Then, by the grace of Maha 
Lakstni and by the granting of the boon by Brahma, the D^vas got 
back thoir own possessions from the hands of the Daityas. 0 Narada ! 
Tims I have described to you the story of Inksmi Devi, the Essence of 
all Essences, and very pleasant to hear. Now what more do you want to 
hoar ? Say. 

Here ends the Forty-first Cliaptsr of the Ninth 15ou]< on the 
churning of the ocean and on t ho appearing of Liksmi in the Maha I'uranam 
$ri Mad Davt Hhagavatun of 13,000 verses i by Maharsi Ve'fa Vyftsa, 



CHAPTER XLII. 

1-50. Narada said: — 0 Bhagivan ! I have heard about the glories 
of Hari, about the Tuttvujnanara (the True Knowledge) and the story of 
Laksuii. Now tell irie Her Dhyanam (mi litation) and Stotram (recita- 
tion of hymns) of Her. N:\rayana said:— "0 Nawida ! Indra then, 
bathed first in the Ttrath (holy place) and, wearing a cleanse 1 cl<>th, 
insfc-illed, first of all, an earthen j if (gf.ala) on the beach of the K?iroda 
Ocean. Then he worshipped with devotion (Janes'a, Surya, Fire, Vis.iu, Siva, 
and Siva, the six deities with scents and (lowers. Next Indra invoked Maha 
Laksmi, of the nature of the highest powers and greatest prosperity, 

' and began to worship Her as Brahma, who was acting as an officiating 
priest iu the presence of the Munis, Bruhmaiias, Brihaspati, Han and 
the other Devas, had dictated him. He first smeared one Parijata flowe* 
with sandal paste and reciting the meditation mantra of Maha Laksmi 
offered it to Her feet. The meditation mantra that was recited by Devendra, 
was what Bhagavan Hnri first gave to Brahma. 1 am now telling you 

; that. Listen. 

' "0 Mother I Thou residest on the thousand-petalled lotus. Tho beauty 
: of Thy face excels the beauty of koti autumnal Full Moons. Thou art 
shining with Thy own tTpfendour, Thou art very, beautiful and lovely 
Thy colour is like the 'ifttnished gold; Thou art with form, .chaste, 
ornamented all oyer, ttftn j»wel ornaments ; Thau art wearing the yellow 
doth and look !' Vihit beauty- is cjming out of it! Always a sweet 
smile reigns tia Thy lips., Thy beauty is constant ; Thou art the bestower 
of prosperity" to all. 0 Maha Laksrat ! " I meditate on Thee." Thus 
meditating on- Her endowed with various attributes with this mantra, Indra 
worshipped devotedly frith sixteen upaoharas (articles offered). Every 
"Pachara (article) was offered with the repetition of mantra. All the 
^iugs Wflra T6 ry exoellent, right 'fth3 commendable. " 0 Maha Lak?mi 
t 122 ! 



970 



SrJ mad^devI BHAGAVATAM, 



Vis'vakarma has made this invaluable Asan (a carpet seat) wonderfully 
decked with jewels ; I am offering this Asan to Thee, Accept." 0 Thou 
residing in the Lotus ! This holy Ganges watsr is considered with o reat 
regard and desired by all. This is like the fire to burn the fuel in the 
shape of the sins of the sinners. 0 Thou ! The Dweller in the Lotus! 
This Durbba grass, flowers, this Arghya (offering) of the Ganges water p 9r . 
fumed, with sandalpaste, I am offering to Thee. Aesept. 0 Beloved of 
Hari ( ; This sweet scented flower oil and this sweet scented Amalaki 
fruit load to the beauty of tho body ; therefore I present this to Thee, 
Accept.- 0 Devi ! 1 am presenting this cloth made of silk to Thee ; Accept, 
O Devi ! This excellent ornament made of gold and jewels, 
which increases the baauty, I am presenting to Thee. Accept. 0 Beloved 
of Krisna I lam presenting this sweet scented holy Dhfipa prepared 
from various herbs and plants, exquisitely nice and the root of all 
beauty, to Theo. Accept. This sweet scouted pleasant, sandalpaste I offer 
to Thee, 0 Devi 1 Accept. 0 lluler of the Devas ! I present this pleasing 
holy. Dipa (lights) which is the eve of this world and by which all the 
dirkness is vanished * accept. O Devi ! I present to Thee these very 
delicious offerings of fruits, etc., very juicy and of various kinds. Accept. 
O Deves'i ! This Anna (foodl is lirahma and the chiof means to preserve 
the life of living beings. By this the nourishment of the body and the 
mental satisfaction are effected, Therefore I am presenting this food to 
Thee. -Accept. O Ma hit Laltsmi ! I am presenting this most delioious 
Paramftnna, which is prepared out of ricJ, milk and sugar, to Thee. Accept. 

0 Devi ! I am presenting this moit delicious and pleasant svastika prepared 
of sugar and clarified butter to Thee ; accept. 0 Beloved of Achyrtta ! Iru 
presenting to Thee various beautiful Pakkannas, ripe delicious fruiis and 
clarified butter out of cow's milk; accept. 0 Devi ! The sugarcane jniw, 
when Heated, yields a syrup which again heated yields ver-y delicious and 
nice thing called Gur. I am presenting this Our to Thee ; accept. 0 Devi . 

1 am presenting to Thee the sweetmeats prepared out of the flour of 
Yava and and wheat and Gur and clarified butter? accept. I am presenting 
with devotion the offering made of, Svastika and the (lout ot other 
grains ; accept. 0 Kamale ! 1 am presenting to Thee, this fan and white 
chamara, which blows cool air and is very pleasant when this body g ets 
hot ; accept. 0 Devi I I am presenting this betel scented with camphor 
by which the inertness of the tongue is rem&ved ; accept. 0 Dew 
I am presenting this scented cool water, which will allay the thirst and 
which is known as the life of this world; accept. O Devi ! I am presenting 
lihis cloth made of cotton and silk that increases the beauty and splendor 
of tho bady. Accept. 0 Devi I I am presenting to Thee, the ornament* 
made «f gold aQ d jewel* which are the source of beauty »nd love-line«> ^' 



Bootf lX.] CHAPTER XL1I. m 

cept . o Devi ! I am presenting to Thee these pure garlands of flowers which 
blossom in different seasons, winch look very beautiful and which give satis 
faction to the Devas and to the kings Accept. 0 Devi ! I am prosonti " 
t0 Thee this nice scent, this very holy thing to Thee by which both the body 
aI) J mind become pure, which is most auspicious and which is prepared of 
many fragrant herbs and plants ; accept. 0 Beloved of the God Krisna 1 1 am 
presenting this Achamaniya water to Thoe for rinsing the mouth, pure and 
iol;, and brought fcom holy places of pilgrimages ; accept. 0 Devi 1 1 am 
presenting to Thee, this bed made of excellent goms and jewels and flowers, 
andalpasto, clothings and ornaments; accept. 0 Devi ! I am presenting 
o Thee all those things that are extraordinary, very rare in this earth 
and fit to be enjoyed by the Devas and worthy of their ornaments ; accept. 
0 Devarsi ! Uttering those mantras, the Devendra offered those articles, 
with intense devotion according to the rules, He, then, made Japam of 
the Mala MantTa (tho Radical Seed Mantra) ten lakhs of times, Thus his 
Mantra revealed the Deity thereof and thus came to a successful issue, 
The lotus born Brahma gave this Mantra "&rtm, Ilrim Klim Aim Kamala- 
vasinyai SvabaV'^to the Devendra. This is like a Kalpavriksa (the 
tree in Indra's garden yielding whatever may be desired), This Vaidik 
mantra is the chief of the mantras. The word "Svaha" is at the end of 
the maDtra. By virtue of this Mantra, Kuvera got his highest prosperity. 
By the power of this Mantra, the King-Emperor Daksa Savarni 
Manu and Mangala became the lords of the earth with seven islands. 
Priyavrata, Uttanapsda, and KcdararAja all these became Siddhas 
(were fructified with success) and became King-Emperors. 0 Narada ! 
When Indra attained success in this Mantra, there appeared before 
him Mahi Lakjmi, seated in the celestial car, decked: with excellent 
gems and jewels. The Great Halo, coming out of Her body made 
manifest the earth with seven islands. Her colour was white like the 
white champaka flower ana Her whole body was decked with orna« 
wuts. Her face was always gracious and cheerful with sweet -smiles, 
She whs ever ready to shew Her kindness to the Bhaktas. On Hor 
wek there wa# a garland of jewels and gems, bright as ten million 
Moons. 0 Devai^i I No sooner did India saw that World Mother 
Uaha LakRm}, of a peaceful appearance, than his body was filled 
«th joy an( j the hairs of the body stood on ends! His eyes were 
'"ed with tears ; and, with folded palms, he begau to recite stotraa 
0 Her, the Vaidik stotrns, yielding all desires, that was communicated 
0 hi «' by BrohmS. 

'1-75. Indra said:--" 0 Tbou, the Dweller in the lotus ! 0 
N4 '»ya?i! 0 Dear to Krifna 1 0 Padmasaue ! 0 Maba Lakjmi I 



972 SRt MAD DEVl BHJLGAVAT 



Obeisance to Thee ! 0 Paduaadaleksane I 0 Padmanibhanane ! 0 Padm& 
sane !0 Padme ! 0 Vaijnavil Obeisance to Thee ! Thou art the 
wealth of all ; Thou art worshipped by all ; Thou bestowest to all 
the bliss and devotion to Sri Hari. I bow down to Thee. 0 Devil 
Thou always dwellest on the breast of Krisna and exercised Thy 
powers over Him. Thou art the beauty or the Moon ; Thou takest 
Thy seat on the beautiful Jewel Lotus. Obeisance to Thee! 0 Devi ! 
Thou art the Presiding Deity of the riches ; Thou art che (J reatDe/i; 
Thou increasest always Thy gifts and Thou art the bestower of increments, 
So I bow down to ' Thee. 0 Devi ! Thou ar 1 ; the Maha Laksmi 0 f 
Vaikuntha, the Laksmi of the Ksiroda Ocean ; Thou art Indra's Heavenly 
Lakjmi ; Thou art the Raja Laksmi of the Kings ; Thou art the 
Griha Laksmi of the householders ; Thou art the household Deity 
of them ; Thou art the Surabhi, born of the Ocean ; Thou art the 
Daks'ina, the wife of the Sacrifices ; Thou art Aditi, the Mother of 
the Devas ; Thou art the Kamala, always dwelling in the Lotus ; Thou 
art the Svahft, in the offerings with clarified butter in the sacrificial 
ceremonies ; Thou art the Svadha Mantra in the Kavyas (an offering 
of food to deceased ancestors). So obeisanoe to Thee ! 0 Mother ! 
Thou art of the nature of Visnu ; Thou art the Earth that supports 
all ; Thou art of pure Suddha Sattva and Thou art devoted to Nara- 
yana. Thou art void of anger, jealousy. Rather Thou grantest boous 
to all. -Thou art the auspicious Sarada ; Thou grantest the Highest 
Reality and the devotional service to Hari. Without Thee all the 
worlds are quite stale, to no purpose like ashes, always dead while existing. 
Thou art the Chief Mother, the Chief Friend of all ; Thou art the 
source of Dharma, Arthi, Kama and Moksa ! As a mother nourishes 
her infants with the milk of her breasts, so Thou nourishest all as 
their mother 1 A child that sucks the milk might be saved by the 
Daiva (Fate), when deprived of its mother ; but men oan never h« 
saved, if they be bereft of Thee I 0 Mother ! Thou art always 
gracious. Please be gracious unto rae. 0 Eternal One ! My posses.-ioos 
are now in the hands of the enemies. Be kind enough to restore 
my kingdoms to me from my enemies' hand'. 0 Beloved of Hari ! 
Since Thou hast forsaken me, I am wandering abroid, friendles, like 
a beggar, deprived of all prosperities. 0 Devi ! Give me Jnunam, Dharmai 
mv desired fortune, power, influenea and my pansessions. 0 Narad* i 
Indra and all the other Devis bowed down frequently to M'li'* 
Laksmi with their eyes filled with tears. Brahma,- Sankara, AnanU 
Deva, Dharma and Kes'ava all asked pardon again and again from 
Mahft Leksmi. Laksmi then granted boons to the Devas and before 



Book XX.] CHAPTER XL1II. 9>3 

;he assembly gladly gave the garland of flowers on the neck of Ke'sava. 
The Devas, satisfied, went back to their own places. The Devi, Lakjmi, 
too, becoming very glad went to Sri Hari sleeping in the Ksiroda 
Ocean. Br^bma and Mahes'vara, both became ^very glad and, blessing 
the Devas, wont respectively to their own abodes. Whoever recites 
this boly Stotra three times a day, becomes the King Emperor and 
i;ets prosperity and wealth like the God Kuvera. Siddbi (success) comes to 
him who recities this stotra five lakhs of times, If anybody reads 
regularly and always this Siddba Stotra for one month, he becomes 
very happy and he turns out a Hajarftjendra. 

Here ends tho Forty-second Chapter of the Ninth Book on the 
Dhyanim and Stotra of Maha Laksmi in the Maha Puranara Sri Mad Devi 
Bhugavatsm of 18,000 verses by Maharsi Veda Vyasa. 

CHAPTER XLlll. 

1-4.— Narada said: — " O Risi Narayana ! 0 Highly Fortunate One 1 0 
Lord 1 Thou art equal to Narayana whether in beauty or in qualities, or in 
lame or in energy or iu everything Thou art equal to Narayana. Thou art 
■the foremost of the Juanins; there cannot be found a second like Thee as a 
Siddha Yogi, the ascetics and the Munis. And Thou art the crest of the 
knowers of the Vedas. I have heard the wonderful anecdote of Maha 
Laksmi that Thou hast told me. Now tell me any other thing that is 
unknown, very good in everyway, in accordance with Dharma, iu the Vedas, 
nil lliat which is not as yet wiittcu in the Puiauas. 

5-ii. Narayana said: — "There are many wonderful hidden anecdotes 
hat arc not published as yet in the Puratms. What you bava hoard 
* very small in fact. Please mention me what you iike to hear, what 
think us best amongst their and I will describe that to you. 

<-S. Narada said : — "When clarified butter is pouted a3 libations in all 
»>« sacrificial ceremonies to the gods. Svaha is to be uttered everywhere as 
"cellent, and commendable ; so SvadhA is to be repeated in the offerings 
when the obtatious are offered to the Pitris. the deceased ancestors. Then, 
•gain, Daksina (the sacrificial feejis always lo be paid as right and excellent. 
So . 0 Knower of tho Vedas ! I like to hear the accounts of Svadba, and 
*k?'na and their merits. Please now foil me about them. 
°- Sutasaid:— "Hearing the words of Narada, Narayana Risi smiled 
^gan to speak the very ancient words of the Puianas. 
10-11. Narayana saidt-^Before the creation, tbe Devas assembled 
' n ihe dutiful Brahma's Council to decide on their food quMtion." 



974 Sill MAD DEVl BHAGAVATAM. 



They all brought to the notice of Brahma the ecaroity about their 
food. Brahma promised to remove their food difficulties and begy 
to chant hymns to Hari. 

12. Narada said:— "0 Lord ! Bhagav&n Narayana Himself incarnated 
in part as Sacrifice. Are not the Devas satisfied when the Brahmanas 
pour oblations of ghee to tho Deva3 in those sacrifices ? 

13-17. Narayana said :— "0 Muni I The Devas, in fact, did not get the 
offerings of the clarified butters that were poured in with devotion in sacri- 
ficial acts by tho Brahmanas and Ksattriyas, So they were very mud 
depressed and went again to the council of Brahma and informed Him that 
they could not get auy food for themselves. On hearing this, Brahma at 
onco meditated and took reluge of Sri Krisna; Krisna advised them to wor- 
ship Mula Prakriti. Brahma then, by the command of Sri Krisna, began 
to meditate on Prakriti, worship Her and chant hymns to Her. Then from 
the part of Prakriti, an all-powerful Devi appeared. She was verj 
beautiful, Shyama (of a blue colour) and very lovely. This Devi was Svaha, 
She looked always gracious with smile in Her face ; it seemed that She was 
always ready to show favour towards tho Bbaktas. She appeared before 
Brahma and said:— "0 Lotus born ! Want any boon you desire." 

18-22. Hearing Her words the Creator spoko reverontially:— "0 Devi! 
Let Thou be the burning power of Fire ; without Thee Pire would not 
be able to burn anything. At the conclusion, of any Mantra, whoever taking 
Thy name, will pour obtations in the Fiie to the Gods, will cause those 
oblations to go to the Gods and reach thnm. And then tbey will be vrj 
glad. O Mother ! Let Thou be the wealth of Fire, the beauty and housewifi 
of Fire ; let Thou be incessantly worshipped in the regions of the Gods am 
amongst men and other being*. Hearing these words of Brahma, Svab; 
Devi became very sad and expressed Her own intentions :— " I w '" 
get Krisna as my husband ; let me perforin TapasyS as long as it take* 
Tbis is my object. All other thinge are talse as dreams. 

23-28. 1 always meditate with devotion cn the lotus-feet ol 
Sri Krisna, serving Which You have become the Creator of this fforUi 
Sambbu has become tho Conqueror of death, Ananta Deva is support'^ 
tbis universe, Dharma is the Witness of the virtuous, Ganesa is S 6 " 1 
first of all, the first worship. Prakriti Devi has become the adorable o » 
and the Munis and the ltisis respected by all. 0 Child I Having «P° °° 
thus to the Lotus-born, Padma, with Her lotus-face, meditating > DOaH8 ° 
the Lotus-Feet of Sri Krisna, free from auy disemse, started to 



on 



i00]C IX.] CHAPTER XLI1I. 975 

ipMy A for attaining Him. She, first of all, stood on one leg and praetUed 
tsterities for one lakh years, thin She saw the Highest PuntSa 
ri Krt$oa, Who is beyond Prakriti and iter attributes, the beautiful 
porous Svaha, seeing the Lcvely Form of the Lord of Love, fainted. 

29-43. The omniscient Bhagavan Kriana knowing Her intentions- 
,ok Her to His lap, reduced very ttiuCh in body by Ion- continued 
'apjsyfl, and He said !— " 0 Devi ! Thou shalt be My wife in the nest 
araha Kalpa. Thettthou wilt be the daughter of Nagnajit and wilt be 
nown by the name of N&gnajiti. " O Beloved ! At present let Thou bo the 
Inergy of Fire and be His wife. By My boon Thou wilt be worshipped by 
II. Fire will make Thee the Lady of [lis house and take the utmost care of 
'hee. Thou wilt bo able to enjoy easily with Him. 0 Narada ! Thus saying 
) SvAha, lihagav.ni disappeared. On the other hand, Fire name in 
here by the command of Brahma, with a doubtful mind and began to 
icilitato on H«r, the World Mother as per Suma Veda an 1 worshipped 
[it. Ho then pleased and married Her with mantrun» t etc. For one 
undrod divine yo irs thny onj'ive 1 eatih other, (n a very solitary place 
fhile they were onj lying each other, Sv'iha Devi felt pregnant. For full 
Afllve divine years Sho retained flor pregnancy. Tdien She delivered <;ra- 
uilly throe sons Daksinagni, (iarliyapatyagni, and Ahavnimagni. The 
liais, Mums, Brahman is, Ks ittrivas poured oblations of clarified butter 
renouncing the terminal m intra Svaha." He who pronounces this cxcal- 
mt terminal Mantra "Svaha" gets immediate success in his action", 
'hen all the mantras w ithout " Svaha in the end became impotent as snakes 
eeome when void of poison, the Urahmanas when they are devoid of the 
nowlego of the Vedis, the wife when she does not servo her husband, the 
>en whenthey turn illiterate and the trees, when void of fruits and 
ranches. 0 Child ! The Brahinanas then became satisfied. The Dcvas began 
> receive the oblations. With the "Svaha '' mantra everything turned out 
•uitful. Thus I have described to you the ancedote of " Svaha." One who 
ears this essential anecdote gets his happiness enhanced and the Moksa 
i his hands. What more do you want to hear ? Say. 

44. Nurada said :— I like to hear how Fire worshipped Svaha and 
seited stotras (hymns of prwse) to Her. Kindly tell me the method 
■ worship, the Dbyanam and Stotra. 

45-49. N&rayana said :— " 0 Best of Brahmarias ! I now tell you the 
wditation (Dhrj aaam) as per Sama Veda, the method of- worship and 
; otra. Listen attentively. At the commencement of any sacrificial 
remooy, one should first of all worship whether on the Salagraraa stone 
»Q an earthen jar (ghata), the Devi Sva.ha and then commence tba 



976 



Silt MAO DEVl BIlAGAVATAM 



ceremony with the expectation of getting the desired fruit. The followina 
is the Dhyanam (meditation) of Svaha Devi :— " O Devi Svaha I Thou art 
embodied of the Mantras ; Thou art the success of the Mantras 5 Thou art 
Thyself a Siddha : Thou givest success and the the fruits of actions to men 
Thou dost gcod to all. Thus 'meditating, oue should offer Padya (watei 
for washing the feet,), etc., uitaring the basic Mantra; success then 
comes to him. Now hear about the Radical Seed Mantra. The said mantra 
(mula mantra) is this:— " Om Hiim Srim VabnijAyftyai Davyai SvWa." 
If the Devi be worshipped with this Mantra, all the desires come to > 
successful issue. 

50-54. Fire recited the follow^ =totra:— " Thou art Svaha, Thou 
art the Beloved of Fire, Thou art the wife of Fire ; Thou pleasoit all< 
Thou art the Sakti, Thou art the action, Thou art tbo besto.vet ol 
Kala (time) ; Thou do.?t disie*t t.he food ; Thou art the Dhruva ; Tlum 
art the resort of men ; Thou art the buraing power ; Thou canst burnt 
everything, Thou art the e*sence of this world ; Thou art the deliverer 
from the terrible world ; Thou art the life of the gods and Thou 
nourishest the Gjds. " 0 Xirada 1 He who reads with devotion 
these sixteen nam"s, gets sneers both in this world ai well as in the 
next, None of his work* become deficient in any way ; rather all the 
works are performed success fuly and with a successful issue. Reading this 
stotra, one who has no wife, gets wife. So much so that the man who recto 
the stotra gels for his wife equal to Uimbba, the heavenly nymph, and 
passes his time in greatest bliss. 

Here ends the Forty-third Chapter of the Ninth Book on the history 
of Svaha in Sri Mad Devi Bhagavatara, the Maha PurJnam, of 18,000 
verses by Mabarsi Veda Vyusa. 



CHAPTER XLIV. 

1-18. N&rayana said t— " 0 Narada I I will tell you now tin 
excellent anecdote of Svadha, pleasing to the Pitris and enhancing the 
fruits of the Sradh ceremony when foods are offered to the P' tC13 ' 
Listen. Before the creation, the Creator created seven Pit" 3 - 00 
out of them are with forms and the other three aire of the nature 
Teja (light). ^ 

Note :— Kavyavahoanalah Somo Yamascbaivaryama tatbS, Agj>^ 
vattSh Barhisadah Somapa Pitri devatah. These seven Pitris are j""^ 
to the other Puranas. Seeing the beautiful and lovely forms of 
He made arrangements for their food in the form of S rAdt M 



Book IX.] CHAPTER XL1V. 9 ? 7 

Tarpanas, etc. (funeral ceremony and peace-offerings), etc. (Sradh, 
solemn obsequies performed in honour of the '-manes at decaased ancestors.) 
Taking bath, performing Sradh ceremony upto Tarpanam (peace-offerings), 
worshipping the Devas and doing Sanddhya thrice a day these are the 
daily duties of the Brahmanas. If any Br&hmana does not perform 
daily the Trisandhy&s, Sraddba, Carp ma n, wordiip and tha reciting of 
the Vedas, be becomes devoid of fire like a snake without any poison. 
He who does not perform the devotional service of the Devi, who eats 
food not offered to Sri Hari, who remains impure till death, is not 
entitled to do any karma whatsoever. Thus, introducing the Sraddhas, 
etc., for the Pitris, Brahma went to His own abode. The Brahmanas 
want on doing the Sraddhas for the Pitris, bat the Pitris could not 
eujoy them and so they remained without food and were not satisfied. 
They all, being hungry and sad, went to the Council of Brahma and 
informed Him everything from beginning to end. Brahma then created 
out of His mind one daughter very beautiful, full of youth and having 
a face lovely, as if equal to one hundred moons. That woman was best 
in all respects whether in form, beauty, qualities or in learning. Her 
colour was white like the white Ohampaka flower and her body was 
adorned all over with jewel ornaments. This form was very pure, 
ready to grant boons, auspicious and the part of Prakriti. Her face 
was beaming with smiles ; her teeth were very beautiful and her 
boJy shewed signs, of Lakfmi (i.e., of wealth and prosperity) Her name 
was Svadha. Her lotus-feet were situated on one hundred lotuses, 
She was the" wife of the PitriaT Her f'ae3 resembled that of a lotus 
end Her eyes looked like water lilies. She was born of the lotus 
born Brahma. The Grand-father Brahma made over that daughter 
of the uature of Tusti (Contentment) to the hands of the Pitris 
and they were satisfied. Brahma advised the Brabinanas privately 
that wheuever they would offer any thing to the Pitris, they should 
offer duly with the mautra Svadha prouounoed at the end. Since then 
the Brahmanas aro offering everything to the Pitris, with the Mantra 
Svadha uttered in the end. Svaha is laudable, when offerings are 
presented to the Gods and Svadha is commendable when offerings 
are made to the Pitris. Brt in both the cases, Dakfiija is essential. 
Without Daksina (sacrificial fee), all secrifices are useless and worthless. 
The Pitris, Devataj, Brahmanas, the Muni9, the Manus worshipped 
' he Peaceful Svadha and chanted hymns to Her with great love. 
The Devas, Pitris, Brahmanas, all were pleased and felt their ends 
achieved when they got the boon from Svadha Devi. Thus I have 
to W yon everything about Svadha It is> pleasing to all. What 
m °re do you Wftn (; t 0 h ear \ Say. I will answer all your questions. 

123 



m Silt MAD DEVt BHAGAVATAM 

19. Narad* said : — " O Thou, the Best of the Knowers of the Ved M 1 
0 Muni Sattaina I I want now to hear the method of worship, the 
meditation and the hymns of Svalha Devi. Kindly tell me all about 
this. 

20-27. Narayaiia said : — " You know everything about the all. 
auspicious Dhyan, Stotra, as stated in the Vedas ; then why do you 
ask me again ? However I will speak out this for the enhancement of 
knowledge." On the thirteenth day of the Dark Fortnight in autumn 
when tha Magha asterism is with the Moon anl on the «3raddha day. One 
should worship with care Svadha Devi ; then oDe should perform 
!§raddha. If, out of vanity, a Brahmin performs Sradh without fir-t 
worshipping Svadhv Davi then he will never get the fruits of Tar. 
panam or S\-adh. " 0 Devi Svadhe ! Thou art the mind-born daughter 
of Brahma, always young and worshipped by the Pitris. Thou 
bestowest the fruits of 5raddb. So I meditate on Thee. Thus medi- 
tating, the Brahmin is to pronounce the motto (mula mantra) and 
offer the Padyam, etc., on the Salagram stone or on the auspicious earthen 
jar. This is the ruling of tho Vedas. The motto is Ora Hriin, Srira, 
Klim, Svadha Devyai Svaha. She should be worshipped with this 
Mantra. After reciting hymns to the Devi, one is to bow down to the 
Svadha Devi. 0 Son of Brahma ! O Best of Munis I O Skilled in hear- 
ing 1 I now describe the stotra which Brahma composed at the begin- 
ning" for the bestowal of the desired fruits to mankind. Listen. 
Narayana said :— " The instant the Mantra Svadha is pronounced, men 
get at once the fruits of bathing in the holy places of pilgrimages. No 
trace of sin exists in him at that time ; rather the religious merits 
performing the Vajapeya sacrifice accrue to him. 

28-36. "Svadha," "Svadha," "Svadha," thrioe this word if one 
caUs to mind, one gets the fruits of &adh, Tarpanam, and Bali (offer- 
ing tacrifices). So much so, if one hears with devotion during the Sradb time 
the reoitaiion of the hymn to Svadha, one gets, no doubt, thefruit of Sraih. 
If one recites tho Svadha mantra thrice every time in the morning, midday 
and evening) every day, one gets an obedient, chaste wife begetting sons. 
The following is the hymn (Stotra) to Svadha :— " 0, Devi Svadhe ! Thou 
art dear to the Pitris as tbair vital breaths and thou art the lives of • 
Br&hmanas. Thou art tha Presiding Deity the of Srftdh ceremonies i an 
bestowest the fruits thereof. " 0 Thou of good vows ! Thou art eternal ,*« • 
and of the nature of religious merits. Thou appearsst in creation an ^ 
appearest in dissolution. And this appearing and disappearing go on ^ 
ever. Thou art Om, thou art Svasti, Thou art Namai Kara ( 8a J^ 
tion); Thou art Svadha, Thou art Daksina, Thou art the vtf^ 
wok* as d^igmtel in the Vedas. ibeie the Lord of the w° r 



Book IX.] CHAPTER XLV, 979 

created for the success of actions. " No Sooner Brahma, seated in His 
assembly in the Brahma Loka, reciting this stotra remained silent, than 
& iv dha Devi appeared there all at once. When Brahma handed over the 
lotus-faced Svadha Devi over to the hands of the Pitris, and they gladly 
took Her to their own abodes. He who hears with devotion and 
attention this stotra of Svadha, gets all sjrts of rich fruits that are 
• desired and the fruits of bulling in all the Tirtbas, 

Here ends the Forty-fourth Chapter of the Ninth Book on the story of 
Svadha Devi in the disoourse between Nurada and Narayana in the Maha 
Puranam Sri Mad Devi Bhagavatam of 18,000 verses by Maharsi Ved* Vyasii 

CHAPTER XLV. 

1-63. Narayana said :— The excellent, most sweet stories of Sviiha and 
Svadha are told ; now I will tell you the story of Daksina ; hear attentively. 
In e irly days, in the region of Goloka, there was a good-natured Gopi 
named Sus'il'i, beautiful, Radha's companion and very dear to Sii Hari. 
She was fortunate, respected, beautiful, lovely, prosperous, with good 
taatli, learned, well qualified and of exquisitely handsome form. Her 
whole body was tender and lovely like Kalavati (one versed in 01 art^ 
moon ) She was beautiful and her eyes were like water lilies Her hips 
w.;re goxl and spacious ; Her breasts were full; she was Sl.y.uni (a kind 
of women hiving colour like melted gold ; body being hot in cold and 
cool in summer; of youthful beauty) ; as well She was of the Nyagrodha 
[class of wome-i (an e xoe llent woman. Stanau Sulcathinau Vasya Nitambo 
cha Vis'alata. M a dhye Ksina bhavedyi Sanyagrodha parimandala). 
Always a smile sweetened Her face ; and that looked always gracious. Um 
whole body was covered with jewel ornaments. Her colour was white 
[like the white champakas. Her lips were red like the Bimba fru.ts; Her 
[eyes were like those of a deer. 

! Sus'ila was very clever in t n,rous sciences. Her gait was l,k, a swan 
IShe was specially versed in what is called Prema Bhakti (love towards God) 
So She was the dearest lady of Sri Krifna. And She was of intense 
emotional feelings. She knows all tin sentiments of - love ; she was witty 
humorous, and ardent for the love of Sri Krifna, the Lord of 
Circle. She sat by the left side of Sri Krifna in the presence of lUdha. 
^ri Krifna, then oast His glance on Radha, the Chief of the Gop.s and 
[hung down His head through fear. Radh Vs face turned red ; the two eyes 
looked like red lilies ; all Her bodies began to quiver oat of auger ana 
|Her lips began to shake. Seing that state of Itadha, Bhagvan Sr. Krifna 
i^ppearel, feeing that a quarrel might ensue. Sus'iU and other 
i»pis seeing that the peaceful Krifna of Sattva Guna and of lovely 
had disappeared, began to tremble with fear. Then one laun I 



980 SRt MAD DEVl BHAqAVATAM. 



Gopts seeing Krisna absent and Radha angry, became very much afraid 
and bowing their heads down with devotion and with folded palms 
began to say frequently. "R&dhe ! Protect us, protect us, and they took 
shelter at Her feet. O Narada 1 Three lakh Gopa* also incblino 
Sudama and others took shelter at the lotus feet of !§ri Radha out 0 f 
fear. Seeing, then, Krisna absent ami Her companion Sus'Jla runnin« 
away, Radha cursed her: thus:— ''If Susila" comes again to this Goloka 
she will be reduced to ashes." Thus cursing Her companion Sus'ili 
out of anger, Radha, the Darling of the Dsva of the Devas, and the 
Lady of the Rasa circle went to the Rasa circle and called on Krisna, 
the Lord of the same. Not being able to find out Sri Krisna, a minute 
appeared a yuga to Her and she began to say :— "0 Lord of Pranas ! 
O Dearer than My life ! O Presiding Deity of my life ! 0 Krisria ! My 
life seems to depart from Thy absonce 1 Gome quickly and shew Thyself 
tome. 0 Lord ! It is through the favour of one's husband that tbe 
pride of women gets increased day by day. Women's safeguards of 
happiness are their husbands, Therefore women, who are helpless 
creatures, ought always to serve their husbands according to Dharma. 
The husband is the wife'e fiiend, presiding deity and the sole refuge 
and the chief wealth, It is through husbands that women derive their 
pleasures, enjoyments. Dharma, happiness, peace and contentment. If 
husbands are respected, wives are respected and if husbands are 
dishonoured, women are dishonoured too. The husband is the highest 
thing to a woman. He is the highest fiiend. There is no better 
friend than him. The husband is called Bharlft because he suppoi's 
his wife ; he is called Pati, because he preserves her ; he is c.tlled SVirai, 
because he is the master of her body ; he is called Ka:ita because h? 
bestows the desired things to her ; he is called Haudhu, because he 
increases her happiness ; he is oalled Priya, because ha </i^ea pleasure to 
her ; he is called la'a, because be bestows prosperity on her ; he is called 
Pranes'vara, beoause he is the lord of her Pr&na ; and he is called 
Ramans, because he gives enjoyment to her. There is no other thing 
dearer than husband. The son is born of the husband; hence tbe 
son is so dear. The husband is dearer to a family woman than one 
hundred sons. Those who are born in impure families, cannot kno» 
what substance a husband is made up of. Taking Batbs in all tbe Tirth»s> 
gwiog Daksnas in all the YajBas (eaciifice).. circumambulating ro»»d 
tbe whole earth, performing all austerities, observing all vows, totbvS 
all great gifts, holy fastings, all that are dictated in the Ssstrrt 
serving the Guru, the Brahmanas and the Devas all cannot eomp" 0 • 
even one sixteenth part with serving faithfully tbe feet of the n« sban 
Tbe husband is the highest ; higher than the Spiritual Teaeher (G aur > 



bokIX.] . CHAPTER XLV. 981 

,ighor than the BrAhmanas, higher than all the Devas. As to man, 
,be Spiritual Teacher who t oparta the Spiritual Knowledge U the Best 
ind Supreme, so to the women their husbands are the best of all. Oh! 
[ a m not able to realise the glory of my Dearest, by Whose favour 
[ s m the Sole Kuler of one lakh Koti Gopis, ( ne lakh Koti Gopas, 
enumerable BrahmAndai, and all the things thereof, and all the lokas 
regions) from Bhu (earth) to Goloka. Oh ! The womanly nature is 
insurmountable. Thus saying, RadhikA began to meditate with devotion 
on Sri Krisna, Tears began to How incessantly from Her eyes. She 
exclaimed "O Lord I O Lord ! O Ramans! Shew Thyself to me." I am 
very much weak and distressed from Thy bereavement." Now the Daksiua 
Devi, driven out from Goloka, practised TtpaojA for a long time when 
She entered into tho body of Karuala. The Devas. on the other hand, 
peifoi'incd a very difficult Yajn.i; but they could not derivo any 
fruit therefrom. So they wont to Brahma, becoming very sad. IIe:>r- 
ini» them, Brahma meditated on Visnu for a long time with devotion. 
At last Visnu gave Him a reply. Vis.m got out of the body of 
MahA Ijaksmi a Martya Laksrai (Laksmi of tho earth) and gavo Her 
Daksiua to Brahma. Then with a view to yield to tho Deva^ the a3 i 
fruits of tli/ir Karmas, Brahma made over to tho Yajna Do, a (tho 
LV?v» picsidmg the sacrifice) the Devi Daksiua, offered by Nardyana. 
Yajtia Deva, then, worshipped Her duly and recited hymns to Her 
with great joy. Her colour was like melted gold ; her lustre equalled 
koti Moons ; very lovely, beautiful, fascinating ; tace resembling water 
lilies, of a gentle body; with eyes like L'admi Palis i, born of tho 
body of Laksmi, worshipped by Brahma, wearing celestial silken 
garments, her lips resembling like Bimba iiuits, chaste, handsome ; 
her braid of hair surrounded by Malati garlands ; with a sweet smiling 
face, ornamented with jew 1 ornaments, well dressed, bathed, enchant- 
ing the minds of the Munis, below the hair of her forehead the 
dot of musk and Sindura scented with sandalpasto, of spacious 
hips, with full breasts, smitten by the arrows of KAma Deva (the 
God of Love.) Such was the DaksinA Devi. Seeing Her, the Yajna Deva 
fainted. At last he married her according to due rites and ceremonies. 
Taking her to a solitary plaoe, he enjoyed her for full divine one 
hundred years with great joy like Laksmi NarAyana. Gradually 
then DaksinA became pregnant. She remained so for twelve divine 
years. Then she duly delivered a nioe son as the fruit of Karma. 
When any Karma becomes complete, this son delivers the fruits of 
that Karma. Yajna Deva with His wife DakeinA and the above named 
Kwmaphala, the beetower of the fruits of actions, gives the desired fruits to 



982 SRl MAD DEVt BHAGAVATAM. 



all their sacrificial aots andKarmas. So the Pundits, the knowera of the 
Veens, &ay. Really he, henoeforth, began to give fruits to all the persons 
of their aots, with his wife Daksina and son, the bestower of the fruits of 
the actions. The Devas were all Satisiied at this and went away 
respectively to their own abodes. Therefore, the man who performs 
Karmas, generally knowu as Karma Kartas, should pay the Daksina 
(the Sacrificial fee) and so he completes at once his actions. It is stated 
in the Vedas, that no sooner the Karma Karta pays the Daksina, 
than he obtains the fruits of his Karmas at once. In case the 
Karma Karta, after he has completed his aots, does not pay either 
through bad luck or through ignorance, any D.iksinil to the 15ruhmana«, 
its. amount is doubled if a Muhiirta, passes away and if one night elapses, 
its' amount is increased, to one hundred times. If three nights pass 
away, and the Daksina not paid, the amount last brought forward, is 
increased again to hundred times ; if a week passes, the last amount 
is doubled, and if one month passes away, the Daksina is multiplied 
to one lakh times. If one year passe* away, that is increased to 
ten millions of times and the Karma, also, bears no fruit. Such 
a Karma Karta is known as taking away unfairly a Brahmana's 
property and is regarded as impure, lie has no right to any further action,. 
For that sin, he becomes a pauper and diseased. Inksmt Devi goes away 
from his house, leaves him, cursing him severely. So much so that the 
Pitris do not accept the firadh, Tarpanam offered by that wretched fallow. 
So the Devas do not accept his worship, nor the Fire accepts the oblations 
poured by him. If the person that performs sacrifices does not p»v 
the sacrificial fee that he resolves to pay and he who accepts the 
offer does not demand the sum, both of them go to hell. JJat 
the performer of the sacrifices does not pay when the pr.ests domam 
the fee, then the Yajamana (the performer of the sacnl.ces) only 
falls down to hell as the jar, severed from the rope, talis down. 
Yajamana (pupil) is denominated as a Brihmaavapahari v oae 
robs a Brahmana's property) ; he goes ultimately to tLe Ku ™ ne(] 
hell. There he remains for one lakh years punished .and «« ^ 
by Yama's messengers. He is then reborn as a Chaudaia, P ^ 
diseased. So much so that his seven generations above and 
generations below go to hell. ; of 

64.65. O Narada! Thus I have narrated to you the » J Q 
Daksinl. Whatmoredoyouwanttohear? Say. Narada sa.d • 
Best of Munis I Who bears the fruits of that Karma wher n. fay 
iB paid. Describe the method of worship that was offered rf ^ 

Yajna Dev.." Havana said :-Whera * 0D ly f* 

.ao iaoa withoat Dftkjiaa? (i.e. nowhere.) That*«m 



Botfx IX.] CHAPTER XLV. m 

ruits whore DakginAs are paid. And the fruits ot the acts void of any 
DakfinA, Bali who lives in the Patala only enjoys; and no one elso. 

67-71- For* in oI<leD tim es. it was ordained by Vatnana Deva 
hat those fruits would go to the king Vali. All those that pertain to 
jradh not sanctioned by the Vedas, the charities made without any 
yard or faith, the worship offered by a Brahmin who is the husband 
fa Vrisila (an unmarried girl twelve years in . whom menstruation 
|M commenced), the fruits of sacrifices done by an impure Brahmana 
a Brahman who fails in his duties), the worship offered by impure 
>ersons, J.nd the aots of a man devoid of any dovotion to his Guru 
,11 these are reserved for the king Bali. He enjoys the fruits of 
Jl these. O Child ! I am now telling you the Dhyan, Stotra, and tho 
nethod of woiship as per Kanva Sakhil of Daksina Devi. Hear. 
iVhen Yajna Deva, in ancient times got Daksina, skilful in action, 
le was very much fascinated by her appearance and bein^ love- 
triekon, began to praise her :— " 0 Beautiful One ! You were before the 
•hief of the Gopis iu Goloka. You were liko Radha ; you were Her com. 
>anion; and you were loved by Sri Radha, the beloved of Sri Kri^na. 

72-97. In the Rasa circle, on tho Pull Moon night in the month of 
iartik, in tho great festival ot Radha, you appeared from tho 
'ight shoulder of Laksmi ; hence you wore named Daksina. 0 Boauti- 
ul One ! You were of good nature before ; hence your name was 
Mis'ila, Nest you turned due to Radha's curse, into Daksina. It is to 
ny great good luck that you were dislo.lged from Goloka and 
we come here. 0 highly fortunate One 1 Now have mercy on me 
md accept me as your husband. O Devi ! You givo to all the 
loers of actions, the fruits of their works. Without you, their Karmas 
)ear no fruit. So much so, if you be not present in their actions 
'he works never shine forth in brilliant glory. Without Thee, neither, 
Brahma, nor Vifnu nor Mahes'a nor the Regents of the quarters, the 
teu Dikp&las, can award the fruits of actions. Brahma is the in- 
carnate of Karma. Mahcs'vara is the inciinate of the fruits of 
Karmas ; and I Visnu myself is the incarnate of Yajnas. But Thou art 
•ho Essence of all. Thou art the Para Prakriti, without any attributes, 
,ll(J Para Brahma incarnate, the bestower of tho fruits of actions. 
Bbagavan Sri Krijna cannot award the fruits of actions without Thee. 
3 Beloved ! In every birth let Thou be my Sakti. 0 Thou with 
^cellent face ! Without Thee. I am unable to finish woll any Karma. 

Narada! Thus praising Daksina Devi, Yajna Deva stood before 
Ier - She, born from the shoulder of Laksmi, became pleased with 
™; 8 Stotra and accepted Him for Her bridegroom. If anybody reoites 

' D »kBina stotra during saerifioo, he guts all tho results thereof. 



884 



SRt MAD DEVt BHAGAVATAM. 



If anybody recites this stotra in the Rijasuya sacrifice, V4j ai , av ^ 
(ro'nedha (cow sacrifice^ Naramedha (man sacrifice), As'vamedha (l l0 " rSs 
-Licrirlee), LangaU Sacrifice, Visnu YajBa tending to increase one's fam« 
in the act of giving ov^r wealth or pieces of lands, digging tanks or we|, 
or giving fruits, in Gaja raa^ha (elephant sacrifice), in Loha Yajfii (i roi) 
sacrifice), Svarns Ynjna>(gold sacrifice), Uatna Yajna (making over jewels in 
sacrifices), Tumra Yajna (copper), - £iva Yajna, Rudra Yajna, Sak-a 
Yajna, Bandhuka Yajna,' Yaruna YajBa (for rains), Kandaka Yajua, 
for orushing the enemies, Suchi Yajna, Dharma YajBa, Papa raochana 
Yijfl», Brahmuni Ivanna Yajna, the auspicious Prakriti Yaga, sacri. 
fices, his work is achieved then without any hitch or obstaole. There is 
no doubt in this. The stotra, thus, is mentioned now ; hear about 
the Dhyanam and tho method of wjrship. First of all, one should 
worship in the fisiagrama stone, or. in an earthen jar (Ghata) Daksina 
Devi. The Dhyanain ruos thus :— " 0 Dakfiua ! Thou art sprung 
from the right shoulder of Laksmt ; Thou art a part of Kamall; 
Thou art clever (Daksi) in all the actions and Thou bestowest the 
fruits of all the actions." Thou art the fSakti of Visnu, Thou art 
revered, worshipped. Thou bestowest all that is auspioious; Thou att 
purity ; Thou bestowest purity, Tbou art good natured. So 1 meditate 
on Thee. Thus meditating, the intelligent one should worship Dakfina 
with the principal manr.ra. Then with the Vedic Mantras, pao>s, 
etc. (olFerings of various sorts) are to be offered. Now the mantra 
as stated in the Veda?, runs thus ;— Ora Srim, Klim, Hrim, 
Daksinayai Svfiha." With this mantra, all the offerings, such as pMyas, 
arghyas, etc., are to be given, and odo should worship, as per r.M 
Daksina Devi with devotion. O Naiada ! Thus I have stated to 
you the anecdote of Daksina. Happiness, pleasure, and the fruits of 
all karmas are obtained by this. Being eng'gsd in sacrifioial acts, 
in this" Bharatavars i, if one hears attentively this Dhydnam of Dak?M, 
bis sacrifice becomos defectless. So much so that the man who his 
got no sons gets undoubtedly good and qualified sons; if he has no 
wife, he gets a best wile, .good natured, beautiful, of slender 
capable to give many sons sweet speaking, humble, chaste, pu* 
and Kulina; it he be void of learning, he gets learing ; it b« be p«* 
he gets wealth; if he be vithoutany land, he gets land and « 
has no attendants, he gets attendants. If a man hears f>r one 
this stotra of Daksinl Devi, he gets over all difficult and dwg£ 
bereavements from friends, troubles, inpnsonmeuts, and allother caw 



oo'i IX.] CHAPTER XLVI. 9 <fe 

Here ends the Forty-fifth Chapter of the Ninth Book ou the 
ecilote of Daksina in the Maha Puranam Sri Mad Devi Bhagavatatn 
18,000 verses by Maharsi Veda Vyfisa. 



CHAPTER XLV1. 

1. Narada said:—" O Thou, the foremost of the Knowers of the Vedas ! 
have heard from you the anecdotes of m»ny Dovis. Now I want 
hoar ohe lives of other Devis also. Kindly describe. 

•2. Narayai.ia said:— "O Best of the Brahmanas I The lives and 
orious de?ds of all the Devis are described separately. Now say, 
hich lives you want to hear. 

3. Narada said:—" O Lard I SaSyhi, Maugala Chandi, and Manasa, 
3 the parts of Prakriti. Now I want to hear the lives of them. 

4.22. Narayana said:— " O Child I The sixt'i part of Prakriti is 
med as Sasthi. The Devi SiSthi is the Presiding Deity of infanta 
,d children ; She is the Ml/a of Visnu and She bestows sons to 
I. She is one of the sixteen Matrikas. She is known by the name 
Devasena, She performs Vratas (vows) ; She is the ebas f o aDd 
arest wife of Skanda. She decides on the longevity of children and 
always eugaged in their preservation. So much so, that this Siddha 
Dgiaf always keeps the children on her side. 

O Best of Brahmanas ! I will now talk about the method of worship, 
ng this Devi and the history about Her bestowing children that I heard 
3m Dhjrma Deva. Hear. Sviiyambhuva Manu had one son Priyavrata. 
:e was a great Yogindra and remained in practising austerities. So he 
ns not inclined to have an) wife. At last by the effort and request 
' BrahmS, he got himself married. But many days passed, and he could 
>t sae the fjca of a son. Theu Maharsi Kas'yapa became his priest 

the Putresti Sacrifice (to get a son) ; and when the sacrifice was over, he 
we the sacrificial offering c i lied charu to his wife Miilini. On eating 
>e charu, the queen Malini become pregnant. For twelve Deva years sho 
>ld the womb. After twelve years sho delivered a full developed sou, 

a golden colour ; but the son was lifeless .and his two eyeballs were 
*el. At this, the frieuds' wives became very sorry and began to weep, 
lie mother of the child becamo so very sorrowful that she beoame 
Useless. O Muni ! The King himself took the son on his breast and 
ent to the burning ground. There with his child on his breast 
• began to cry aloud. Rather he got himself ready to quit his own 

124. 



086 MAD DEVt BHAGAVATAM. 

life than leave the son from awiy his breast. At this time he S a w 
in the space overhead an aerial ear, white as crystal, made of excellent 



jewels, coming towards him. The car was shining with its Cv , 

auty, 
and 

beautiful, of a lovely appearance of a colour like that of white cLmpabsf 



, D _ — — „„ , s „ 1UI 1I9 ^ 

lustre, encircled with woven silken cloth, whioh added to its beaut 

Innumerable garlands of variegateJ colours gave it a very nice and 

charming appearance. On that car was seated a Siddha Yo<» 



always youthful, smiling, adorned with jewel ornaments, ever gracious to 
■how favour to the. devotees. On seeing Her, the King Priyavrata 
placed the child from his breast on the ground and began to wor- 
ship Her and chant hymns to Her with great love and devotion. 
And be then asked that peaceful lady, the wife of Skanda, Who 
was shinning like a summer sun :— " O Beautiful ! Who art Thou ? 
Whose wife art Thou and whose daughter art Thou ? From Thy appearance 
it seems that Thou art fortunate and respected amongst the female sex, 

23-24. 0 Narada ! In ancient times, when the Daityas dispossessed 
the Devas of their positions, this Lady was elected as a general and got 
viotory for the Devas; hence She was named Devasena, Hearing the words 
of the King Priyavrata, Devasena, who fought for the Devas and was 
all good to the whole world, said: — 

25-35. 0 King 1 I am the mind-born daughter of Brahma. My 
name is Devasena. The Creator before created Me out of His mind and made 
Me over to the hands of Skanda. Amongst the Matrikas, I am known 
as §aethi, the wife of Skanda. I am the sixth part of Prakriti ; hence 
I am named Sajthi. I give sons to those who have no sons, wives to 
those who have no wives, wealth to the poor, and I give works to those 
who are workers (karmis.) 

Happiness, pain, fear, sorrow, joy, good, and wealth and adversity all 
are the fruits of Karmas. As the result of one's Karmas, people get lots 
of sons and it is due to the result of one's Karma again that people are 
denuded of all the issues of their family. As the result of Karma, the people 
get dead sons; and as the result of Karma the people get long lives. All 
enjoy the fruits of their Karmas, whether they be well qualified,or deformed 
or whether they have many wives, or whether they have no wife } whether 
they be beautiful, religious, diseased, it is all through Karmas, Karmas. 
Disease comes out of their Karmas. Again they get cured by their 
Karmas. So, 0 King! It is stated in the Vedas that Karma 
is the most powerful of all. Thus saying, Devasenft took the dead 
child on her lap ; and, by the wisdom, eerly made the child »' ive ' 
The King saw, the child, of a golden colour got baok bis life « B 



fiooK IX.] CHAPTER XL VI. . 98? 

he „, iD to smile. Thus bidding goodbye to the King, Devasena took 
the child and became ready to depart, At this the King's palate and 
tliroat gat dry and he began again to chant hymns to H^r. The Devi 
S*sthi became pleased at the stotra made by the King. The Devi then 
addressed the King and said :-« 0 King ! All that is stated in the 
Vedas, is made up of Karmas. You are the son of Svayambhuva Manu, and 
the Lord of the three worlds. You better promulgate My worship in the 
three worlds and you yourself worship Me. Then I will give you your 
heaiitiful son, the lotus of your family. Your son, born in part of Nari 
v.ina, will be famous by the name of Suvrata. lie will bo well-quali- 
lied, a great literary man, able to remember his conditions in f ormer 
lives the best of Yogis, performer of one hundred Yajfms, the best of all 
l.KV.id down by the Ksattriyas, strong as one lakh powerful elephants' 
*Hg|thy, fortunate, pure, favourite of literary persons, learned and 
oostower of the fruits of the ascetics, renowned and bestoiver of wealth 
and piosperity to the three ^worlds. Thus saying DevasenA gave the 
the child to the king. When the king promised that he would "promul- 
gate Her worship, the Devi granted him boons and went ,.p to the 
Heavens. 

43. The king, too, becoming very glad and tuuounded by his 
ministers, returned to his own abode and informed all about the eon. 
The ladies of the house, become highly delighted wben|they heard every, 
thing. On the occasion of the son's getting back his life, the king per- 
formed everywhere auspicious ceremonies. The worship of§asthi Devi 
commenced. Wealth was bestowed to the Brahmins. Since, then, on 
every sixth day of the bright fortnight in every month, great festivals in 
honour of Sisthi Devi began to be celebrated. Since-then, throughout the 
kingdom, on every sixth day after the birth of a child in the lying-in- 
chamber, fjasthi Devi began *o be worshipped. On the twenty-first : day, the 
auspicious moment, at the oeremoney of giving rice to a child for the first 
time, when sixth months old, and on all other auspicious ceremonies of the 
children, Sasth! Devi's worship was made extant and the king himself 
performed those worships with great care and according to due rules, 
^ow I will tell you about uhe Dhyflnam and method of worship and 
^otra as I heard from Dharraa Deva, and as stated in Kauthuma $4kha. 
Hear. He has said :— In a Salagraraa stone, in. a jar, on the root of a 
Ma tree, or drawing the figure on the floor of the rooms, or making an 
image of Sasthi Devi, the sixth part of Prakriti and installing it, one 
should worship the Devi. The Dbyanam is this :— " 0 Devasena j 
>ou art the bestower of good sons, the giver of good luck ; Thou art 
me|, oy and kindness and the progenitor of the world ; Tby colour is 



988 



§Rl MAD DEVl BHAGAVATAM. 



bright like that of the white Champaka flowers. Thou art decked with jewel 
ornaments. Thou art pure, and the highest and best Devi. Obie?ance to The 
I mediate on Thee. " Thus meditating, the worshipper should place 
llower on his own head. Then again meditating and uttering the 
principal mantra one is to offor the PSdya (water for washing feet), Arghy, 
Achamaniya, scents, flowers, dhup, lights, offerings of food and best 
roots and fruits and one should worship thus with various things SaSthi 
Devi"Om Hrim {jiafthi Devyai SvAhft is the principal Mantra of Saslhi 
Devi. This great -Mantra of eight letters a man should repeat as hj 3 
strength allows. After the Japvn, the worshipper should chant 
hymns with devotion and undivided attention and then bow down. 
The Stotra (hymn) of JjSasthi Davi as per Siraa Veda is very beautiful 
and son-bestowing. The lotus-born lirahina has said : — If one repeats 
(mikes Japam) this oight lettered mantra one lakh of times, one 
gets certainly a good son. 0 Best of Munis' Now I am going to my 
tha auspicious stotra of §isthi Devi as composed by Priyavrah, Hoar, 

58-? 3. One's desires are fulfilled when one reads this verv secret ttotra. 
Thus the King Priyavrata said:— " 0 l^vi, Devasena I I bo.v down to 
Thee. () Great Devi ! Obeisance to Thee ! Thou art the bestowcr of 
Siddhis ; Thou art peaceful ; ob>;i=ance to Thee I Thou art the rV- 
stower of good ; Thou art Deva-eni ; Thou art §asthi Devi, I bow 
down to Thee ! Thou granted boons to persons ; Thou bestowest sons 
and wealth to men. So obeisance to Thee ! Thon give.-t happiness and 
moksa ; Thou art Sisthi Davi; I b.iw do vn to Thee. Thou thyself 
art Siddha ; so I bow down to Thee. 0 Sisthl Devi! Thou art the 
sixth part of this creation; Thou art Siddha Yogini, so I bow down to Thee. 
Thon art the essence, Thou art Sarada ; Thou art the Highest Dm. So 
T bow down again nnd again to Thee. Thou art the Presiding Deity 
§asthi Devi of the children ; I bow down to Thee. Thou grantest good ; 
Thou Thyself art good and Thon bestowest the fruits of all Karmas. 0 Thou 
O §aetbi Devi! Thou sheweat thy form to thy devoteea ; I bow down to 
Thee I Thou art Suddha Sattva and respected by all the persons in all 
their actions. Thou art the wife of Skanda. All worship Thee. 0 Sasthi 
Devi ! Thou hadst saved the Devas. So obeisance to Thee 0 §asthi Devi I 
Thou hast-no envy, no anger ; so obeisance to Thee. 0 Sures'vari I Give 
me wealth, give me dear things, give me sons. Give me respect from all 
persons; give me victory ; slay my enemies. 0 Maheevari I Give ran 
Dharma 5 give me name and fame ; I bow down again again to §asthi Devi. 
0 §a|thi Devi I worshiped reverentially by all ! Give me lands, give m« 
subject*, give me learning; have welfare for me; I bow down ag»i» ^ 



Book IX.] CHAPTEllXLYII. 989 

ggain to §astbi Devi, 0 Nftrada I Thus praising the Devi, Priyavrata 
a son, renowned and ruling over a great kingdom through the 
favour of §asthi Devi. If any man that has no son, hears this *totra 
0 |'§}?thi Devi for one year with undivided attention, he gets easily an 
excellent son, haviug a long life. If one worships for one year with 
devotion this Davasenii and hears this stoka, even the most barren 
«romau becomes freed from all her sins and gets a son. Through the 
^raee of Sasthi Dovi, that son becomes a hero, well qualified, literate, 
renowned mid long-lived. If any woman who b:ars only a single chdd 
or delivers dead children hours with devotion for one year this slutra, 
she gets easily, through the Devi's grace, a good son. If the father and 
mother both hear with devotion, this story during the period of their child's 
illness, then the child becomes cured by the Grace of the Devi. 

Hare ends the Forty-sixth chapter of the Ninth Hook on the anecdote 
( f Sisthi Devi in the Maha Pinunaru Sri Mad Devi Bbagvara.ii of 
18,000 verses by Maharsi Veda Vyftsa. 



CHAPTER XLVIL. 

1-35 Nfirfiyana said : — ''0 Nftrada 1 1 ha^e now narrated the anec- 
dote ol §isthi a^ sUtod in the Vedas. Now hear th : anecdote of Mangala 
('handi, approved of by the Vedas and respected by the literary persons. 
The Chaiuli, that is very skilled in all auspicious works and who is the 
most auspicious of all good things, is Mangal ChandikS. Or the Chandi 
who is an object of worship of Mangala (Mars), the fon of earth and 
the hasto ver of desires is Mangala Cbandikft. Or the Chandi who is 
an object ot worship of Mangal* of the family of Manu who was the 
ruler of the whole worid composed of seven islands and the bestower 
of all desires is Mangala Chandi. Or it may be that the Mula Prakriti, 
the (ioverness, the Ever Gracious Durgft assumed the form of Mangla 
Uiamli and has become the lata Devatft of women. When thero was 
the fi g''t with Tripur&sura, this Mangala Chandi, higher than the highest 
"as first worshipped by Mahftdeva, stimulated by Visau, on a critical 
moment. 0 Brahmin ! While the fighting was going on, a Daitya 
threw out of anger one car on Mahftdeva and as. that car was about to 
f »ll on Him, Brahma and Visnn gave a good advice when Mahftdeva 
wgan to praise Durgft Devi' at once, Durgft Devi that time assuming 
the form 0 f Mangala Chandi appeared and said "no fear no fear" Bhagavftn 
Vl ?9« will be Thy Carrier buffalo. I will be also Tby&kti in the action 
&nd IIari - full of Maya, will also help Thee. Tbou better slayest the enemy 
rt ^'possessed the Davas. 0 Child I Thus saying, the Devi Mangala 



990 



&&t MAD DEVI BHAGAVATAM, 



Chandi disappeared and She beoame the fSakti of Maha Deva. Then win, 
the help of the weapon given by Visnu, the Lord of Uma killed the Asi» a 
When the Daitya fell, the Devas and lliais began to chant hymns to 
Mahadeva with devotion and with their beads bent low. Prom the sky 
a shower of flowers fell instantaneously on Maha Dava's head. Brahma and 
Visnu became glad and gave thoir best wishes to Him. Then ordered 
by Brahma and Visnu, f§ankara bathed joyously. Then He be» an to 
worship with devotion the Devi Mangala Chandi with piidya 
Arghya, Aehamaiuya and various clothings. Flowers, sandal paste, variolic 
goats, sheep, buffaloes, bisons, birds, garment, ornamente, garland?, Payasn 
(a proparation of rice, ghee, milk and sugar), Pistaki, honev, win, 
and various fruits were offered in the worship. Dancing, music, with 
instruments and the chanting of Iter name and oilier festivals cimmcncej. 
Reeiting the Dhyan as in MAdby imlinn, MuliAdeva offered Pvi'rythiii" 
pronouncing the principal Radical Mantra. "Om Ilrim fSrlm K II in Sam- 
pujye Devi Mangala Chindike Hum Fhat Sv'ihu" is the twenty-oua lettered 
Mantra of Mangala Chandi. During worship, the Kalpa Vriksn, the tree 
yielding all desires, must be worshipped. 0 Nurada ! 15v repeating the 
Mantra ten lakhs of timoi, the Mantra Siddhi (success in realising the 
Deity inherent in the Mantra) comes. Now I am siying about the 
Dhyanam of Mangal Chwidi a? stated in the Vedas and as approved Ly 
all. Listen. "0 Da vi Mangala Chandike ! Thou art sixteen years old ; 
Thou art ever youthful; Thy lips are like Biuiba fruits, Thou art of good 
teeth and pure. Thy face looks like autumnal lotus; Thy colour is 
like white champakas; Thy eyes resemble blue lilies; Thou art the Preferver 
of the world and thou bestowest all sorts of prosperity. Thou art the Light 
in this dark ocean of the world. So I meditate on Thee." This is the 
Dhyanam. Now hear the stotra, which Mahadeva recited before Her. 

26-37. Mahadeva said :— Protect me, Protect me. "0 Mother! 
O Devi Mangal Chandike ! Thou, the Destroyer of difficulties ! Thou 
givest joy and good. Thou art clever in giving delight and fortune. Thou 
the bestower of all bliss and prosperity! Thou, the auspicious, Thou art 
Mangala Chandikd. Thou ait Mangala, worthy of all good, Thou art 
the auspicious of all auspicious ; Thou bostowest good to. the good persons. 
Thou art worthy to be worshipped on Tuesday (the Mangala day) ; Thou 
art the Deity, desired by all. The King Mangala, born of Manu 
family always worships Thee. Thou, the presiding Devi of Mangala ; Thou 
art the repository of all the good that are in this world. Thou, the Bestower 
of the, auspicious Mokfla. Thou, the best of all ; Thou, the reepositwy 
of all good ; Thou makest ono cross all the Karra&s ; the people worship 
Thee on every Tuesday ; Thou bestowest abundance of Bliss to all." 
praising Mwgala Chandika with this stotra, and worshipping o» 



ook IX.] CHAPTER XLVII. m 

ues( ] ft y, Sambhu departed. The Devi Sarva Mangala was first worshipped 
yrMahadeva. Next she was worshipped by the planet Mars; then 
jr the King Mangala ; thou on every Tuesday by the ladies of every 
jusehokl. Fifthly she was worshipped by all men, desirous of their 
elforo. So in every universe Mangal Chandika, first worshipped by 
[ahadeva, came to bo worshipped by all. Next she carao to be wor- 
lipped everywhere, by tho Devas, Munis, Munavas, Manus. 0 Muni 1 
[e who hears with undivided attention this stotra of the Devi Manila 
ihanrlika, finds no evils anywhere. Rather all good comes to hira. 
lay after day ho gets sons and grandsons and so his prosperity gets 
wreased, yea, verily increased ! 

Ci-58, Naiayana said:— 0 Narada ! Thus I narrated to you the stories 
■Sasthi and MangU Chandika, according to the Vedas. Now hear 
iiibtjry of Man isa that 1 heard from the mouth of Dharama Deva. 

Manama is the mind-born daughter of Maharsi Kas'yapa; hence she is 
atued Manasa; or it may bo Sho who plays with the mind is Manasa. Or it 
lay be She who meditates on God with her mind and gets rapture in Her 
leditation of God is named Manasa. She fiud? pleasure in Her Own 
elf, the great devotee of Visrni, a Siddha Yogini. For tlirco Yugas 
lie worshipped Sri Kri?na and then She becime a Siddha Yogini. Sri 
aisna, the Lord of tho Gopis, seeing tho body of Manasa lean and 
lin due to austoritios, or seeing her worn out like the Muui Jarat Karu 
died her by tho namo of Jarat Karu. lleiice llor name has como 
Isu to be Jr.rat Kara. Krisua, the Ocean of Mercy, g«vo her out 
E kindness. Her desired boon ; She worshipped Ilim and Sri Krisna 
Iso worshipped Her. Devi Manasa is known in the Heavens, in the 
bodo of the Nag is (serpents), in earth, in Brahmaloka, in all the worlds 
s ot very fair colour, beautiful aud charming. Sho is named Jagod 
'ami as bhy is of a very f.ir colour in tho world. Her other 
ame is Saivi and she is the disciple of Siva. Sho is ramed Vaijuavi as 
ha is greatly devoted-to Visnu. She saved the Nagus in the Snako Sacri- 
« performed by Pariksit, she is named Nages'vari and Naga Bhagini and 
jhe is capable to destroy the effects of poison. She is called Visahari. 
,he got the Siddha yoga from Mahadeva; hence She is named Siddha 
f °8'ni ; She got from Him the great kncwledege, so she is called Maha 
na 'iayuta, and as she got Mritasamjivani (making alive the dead) sho 
3 known by the name ol Mritasanjivsni. As the great ascetic is the 
" othe r of the great Muni Astik, she is knowu in tho world as 
SUka m »ta. As She is tho dear wife of the great high-souled Yogi 
\T H Jarat Kara, worshipped by all, she k called as Jarat 
iarn P«}a. Jaratkaru, Jagadgauii, Manama, Siddha Yogini, Vaifnavi, 



992 SrI MAD DEVl BHAGAVATAM. 

Naga Bhagini, Saivi, Nages'vari, Jaratk&rupriyft, Astikamata, Vis,, 
hari, and Mahft JBanayuta these are the twelve names of Manasa, 
worshipped everywhere in the Universe. He who recites these 
twelvo names while worshipping Manasa Devi, he or any of 
his family has no fear of snakes. If there be any fear of snakes in 
one's bed, if the house be infested with snakes, or if one goes to 
a place difficult for fear of snakes or if one's body be encircled 
with snakes, all the fears are dispelled, if one reads this stotra of 
Manasa. There iilio doubt in this. The snakes run away out of fear from 
the aigbt of him who daily recites the Manasa stotra. Ten lakhs of 
times repeating the Manasa raautra give one man success in the 
stotra. He can easily drink poison who attains success in this stotra, 
The snakes become his ornaments ; they carry him even on their 
backs. He who is a great Siddha can sit on a seat of snakes and 
can sleep on a bed of snakes. In the end he sports day and night 
with Visnu. 

Here ends the Forty>seventh Chapter of the Ninth Book on Manaea's 
story in the Maha Puranam Sri Mad Devi Bbagavatam of 18,000 verses 
by Maharsi Veda Vaysa. , 

CHAPTER XLVIII. 

1-30. Nariyana said : — " 0 Narada ! I will now speak of the 
Dbyanam aud the method of worship of Sri Devi Manasa, as stated in the 
Sama Veda. Hear. " I meditate on the Devi Manasa, Whose colour 
is fair like that of the white champak* flower, whose body is decked r>11 
over with jewel ornaments, whose clothing is purified by fire, whose sacred 
thread is the Ndgas (serpent), who is full of wisdom, who is tl»« 
foremost of great Jnanins, who is the Presiding deity of the 
Siddhas, Who Herself is a Siddha and who bestows Siddis to all. " 
0 Muni ! Thus meditating on Her, one should present Her 
flowers, scents, ornaments, offerings of food and various other 
articles, pronouncing tho principal Seed Mantra. O Narada ! Thetwelve 
lettered Siddha Mantra, to be mentioned bolow, yields to the Bhakra* 
their desires like the Kalpa Tree. Now the Radical mantra as stated 
in . the Vedas is «' Om Hrira sVim Klim Aim Manasa Devyai Svflba 
Repetition of this, five lakhs of times, yields success to one who repeat^ 
He who attains success in this mantra gets unbounded name » 
fame in this world. Poison becomes nectar to him auJ be hiins 
becomes famous like Dhinvantwi. 0 Narada I If anybody bathes 
on any Samkranti day (when the sun enters from one sign to 
«tto)'Vnd going to a private rjom (bid ha roo-a), invokes the 



Book IX.] CHAPTER XLVIII. 093 

Manid ts'ana an! worships Her with devotion, or makes sacrifice 
of animals before the Dm on the fifth day of the fortnight, he becomes 
certainly wealthy, endowed with sons and name and fame. Thus I 
have described to you the methol of worship of Manasa D ftv i. Now 
hear the anecdote of the Djvi as 1 heard frjin Dharmi. Tn olden 
days, men became greitly terrified on earth from snakes and took r^fnjjo of 
Kas'yapa, the supreme amongst the Munis. The Maharsi Kas'yap* became 
very afraid. He then with Brahma, and by His coram md composed a mantra 
following- the principal m jtto of the Vedas. While composing this 
mantra, he intensely thought of the Djvi, the Presiding Deity of that 
Mantra, through the power of his Tapasya and through the mental power, 
the Devi Manasa appeared and was named so, as She was produced from the 
?heer influence of mind. On being born, the girl went to the abode of Sankara 
inKailasaand began to worship Him and chant hymns to Him with devotion. 
For one thousand Divine years, the daughter of Kas'yapa served 
Mahadeva when He became pleased. He gave her the Great Knowledge, 
mule Her recite the Suraa Veda and bestowed to her the eight- 
lettered Krisna mantra which is like the Kalpa Tree. Srim, Hrim Klim 
Krisnaya Namah was the eight lettered Mantra. She got from Him 
the Kavacha (amulet) auspicious to the three world", the method of 
worship and all the rules of Purascharana (repetition of the name of 
a deity attended with burnt offerings, oblations, etc.) and went by 
His command to perform in Pn? kara very hard austerities. There she 
worshipped Krisna for the three Yugas. Sri Krisna then appeared before 
Her." On seeing Krisna, immediately the girl, worn out by austeri- 
j ties, worshipped Him, aod she was also worshipped by Sri Krisna. 
risna granted her the boon " Let you be worshipped throughout the 
arid " and departed. O Narada ! She was thus first worshipped by the 
ipreme Spirit, the Devi Kris na ; secondly by Smkara ; thirdly by the 
aharfi Kas'yapa and the Devas. Then she was worshipped by the Munis, 
•nous, Nagas, and men ; and She beoame widely renowned in the 
iree worlds. Kas'yapa. gave Her over to the hands of Jaratkarn 
km- At the request of the Brahmin Kas'yapa, the Muni J*rat Karu 
«ned Her. After the marriage, one day, being tired with his 
n 3 work of Tapasyi, Jarat Karu laid his head on the hip and loins of 
18 married wife and fell fast asleep. Gradually the evening came in. 
9 8un set. Then Manasa thought " If my husband fails to per- 
Tm the s -wdby4, the daily duty of the Brahmanas, he would be 
^ V8d >at|»e sin of Brahmahatya." It is definitely stated in y, the 
*' that if *ny Brahmana does not perform his Sandhya in the morn- 
' 8 » nd in the evening, he' beoomes wholly impure and the sins 

125 



994 SRt MAD DEVl BHA©AVATAM. 

Brahmahattya and other crimes come down on his head." Arguing thus, 
these thoughts in her mind, as commanded by the Vedas, at last she awaken 
ed her husband, who then got up from his sleep. 

31-39 The Muni Jarat Karu said .— " 0 Chaste One! I was 
sleeping happily. Why have you thus interrupted my sleep ? All 
his vows turn out useless who injures her husband. Her tapas, fastmgs, 
sifts and other meritorious works all come to van who do things 
unpleasant to her husband. If she worships her husband ! she is .aid 
to have worshipped §rt Krisna. For the sake of fulfill.ng the vows of 
the chaste women, TIari himself becomes the.r husbands. All sorts 
of charities, gifts, all sacrifices, fastings, practis.ng all the virtues, 
ke epin- to truth, worshipping all the Devas, nothing can turn out equal 
to evrn one-sisteenth part of serving one's husband. She ult.mately goe. 
>vith her husband to the region of Vaikuntha, who serves her husband 
in this holy land Bharata. She comes certainly of a bad family who 
does unpleasant acts to her husbtnd or who uses unpleasant words to 
her husband. She goes to the Kumbhipaka hell as long as the Sun and Moon 
last and then she becomes born as a ChandiUi, without husband and son. 
Speaking thus, Jarat Mm, the best of the Munis, became angry and 
his lips began to tremble. Seeing this, the best Manasa, .hmnng 
with ^fear, addressed her husband : - 

I have broken your sleep and awakened you, fearing you might miss your 
time ofSandhya.l have committed an'offence. Punish rrre as you think. I 
know that a man goes to the Kalasiitra hell as long as the Sun and Moon 
last in this world, who throws an obstacle when any man eats, sleeps or 
enjoys with the opposite sex. 0 Narada! Thus saying, the Dev. Manad 
fell down at the feet of her husband and cried again and aga:n. On t 
other hand, knowing the Muni angry, and ready to curse 
came there with Sandhya Devi. And He humbly spoke to him w,th ea. 
« 0 Bhagavan 1 Seeing Me going to set, and fear.ng that you may 
Dharma, your chaste wife has awakened you. 0 Brfthmm! Now I am. 
andTyour refuge ; forgive me. 0 Bhagavan! You shou d oo 
Me The more so, a Brahmana's heart is as tender as the fresh W* 
The anger of a Brahman lasts only half the twinkling of an aye (*! . 
When a Brabmana becomes angry, he can bum A ito- » 
make a new creation. So who can possess an mflaenoe hke a Brahm . 
A Brahminis a part of Brahma j he is shining day and mghr w, h the J 
of Brahma. A Brahtqana meditates always on the Eterna ^ 
Brahma. 0 Narada ! » Hearing the words of the ^ 
became satisfied and blessed Him. The Sun also went to His 
thu.ble«ed duly. To keep hi, promise, the BrM>m,a J.ratkara «j 



toot IX.] CHAPTER XLVIII. m 

Manasa. Sha D90ame v «y •otry and began to cry atoad with pain and 
anguish. Being very much distressed by the then danger, she remem 
bered Her I?ta Deva, Mahadeva, Brahma, Hari and Her father Maharsi 
Kas'yapa. On the very instant when Manasa remembered, Srt Krisna, the 
Lord of the Gopis, Mahadeva, Brahma and Maharsi Kas'yapa appeared there. 
Then seeing his own desired Deity Sri Krisna, superior to Prakriti, beyond 
the attributes, Jaratkaru began to praise Him and bowed down to Him 
repeatedly. Then bowing down to Mahadeva, Brahma and Kas'yapa, 
he enquired why they had come there. Brahma, then, instantly bowed 
down at the lotus feet of Hrisikes'a and spoke in befitting words at that 
time if the Brahmin Jaratkaru leaves at all his legal wife, devoted to her 
own Dharraa, he should first of all have a son born of her to fulfil his 
Dharraa. 0 Muni ! Any man can quit his wife, after he has impreg- 
nated her and got a son. But if without having a son, be leaves his 
wife, then all his merits are lost as all water leaks out of a sieve or 
a strainer. 0 Narada I Hearing thus the words of Brahma, the Muni 
Jaratkaru by his Yogic power recited a Mantra and touching the navel 
of Manasa spoke to her : — " O Manasa ! A son will be born in your womb 
self-controlled, religious, and best of the Brahmanas. 

61-77. That son will be fiery, energetic, renowned, well-qualified, 
the foremost of the Knowers of the Vedas, a great Jnanin and the best 
of the Yogis. That son is a true son, indeed, who uplifts his family 
who is religious and devoted to Hari. At his birth all the Pitris danoe 
with great joy. And the wife is a true wife who is devoted to her husband, 
good-natured and sweet-speaking and she is religious, she is the mother 
°f sons, she is the woman of the family and she is the preserver of the 
family. He is the true friend, indeed, the giver of one's desired fruits, 
who imparts devotion^to Hari. That father is a true father who shows the 
way to devotion to Hari. And She is the True Mother, through whom this 
entering into wombs ceases for ever, yea, for ever ! That sister is the true 
kind sister from whom the fear of Death vanishes. That Guru is the Guru 
who gives the Visnu Mantra and the true devotion to Visnu. That Guru 
is the real bsstower of knowledge who gives the Juanam by which Sri Krisna 
t ^ me ^ lfc ' 4te J in whom this whole universe, moving and non-moving from 

0 ''rahraa down to a blade of grass, is appea-ing and disappearing. 
^ er 9 is no doubt ia this. What knowleigo can be superior to that of 

" K "??a. The knowledge derived from the Vedas, or from the sacrifices 
r r °m any other source is not superior to the service to Sri Krisna. The 
jvotion and knowledge of Sri Hari is the Essence of all knowledge; all else 
J »«n and mockery. It is through this Real Knowledge; that this bondage 

° m 'his world is severed. But the Guru who does not impart this devotion 



996 J SRl MAD DEVf BHAGAVATAM. 



and knowledge of Sri Hari is nob the real Guru ; rather he is an enemy 
that leads one to bondage. Verily h3 kills his disciple when he does not free 
him. He can never be oalled a Guru, father or friend who does not free his 
disciple from the pains in the various wombs and from the pains of death 
Verily he can never be called a friend who does not show the way to the 
Undecaying Sri Krisna, the Source of the Highest Bliss. So, 0 Chaste One! 
You better worship that Undecaying Para Brahma Sri Krisna, Who is 
beyond the attributes. 0 Beloved ! 1 have left you out of a pretence - 
please excuse me for this. The chaste women are always forgiving ; never they 
become angry because they are born of Sattvagunas. Now I go to Puskara 
for Tapasyil ; you better go wherever you like. Those who have no desire 
have their minds always attached to the lotus feet of Sri Krisna. 0 
Narada ! Hearing the words of Jaratkaru, the Devi Manasa became very 
much distressed and bewildered with great sorrow. Tears began to flow 
from her eyes. She then humbly spoke to her dearest husband :— " 0 
Lord ! I have not committed any such offence, as you leave me alto- 
gether when I have thus broken your sleep. 

73-115. However kindly show Thyself to me when I will recollect 
you. The bereavement of one's friend is painful ; more thin that is tha 
breaveraent of a son. Again one's husband is dearer than one hundred 
eons; so the breavement of one's husband is the heaviest of all. To 
women, the husband is the most beloved of all earthly things; hence 
he is called Priya, i. e., dear. As the heart of one who has only one sou 
is attached to that son, as the heart of a Vaisnava is attached to Sri Hari i 
as the mind of one-eyed man to his one eye, as the mind of the thirst/ 
is attached to water, as the mind of the hungry is attached to food, 
as the mind of the passionate is attached to lust, aa the mind of a thief 
is attached to the properties of others, as the mind of alewd uiaii to his 
prostitute, as the mind of the learned is attached to the Sas'lras, as the 
miud of a trader is attached to his trade, so the minds of chaste 
women are attached to their husbands. Thus saying, Manasa fell down at 
the feet of her husband. Jaratk&ru, the ocean of mercy, theD, took her 
for a moment on his 1 ip and drenched her body with tears from i |B 
eyes. The Devi Manasl, too, distressed at the breavement of her hus- 
band also drenched the lap of the Muni with tears from ber eyes. Som« 
time after, the true knowledge arose ia them and they both became free ^ oSl 
fear. Jaratkaru then enlightened his wife and asked her to meditate °° 
the lotus feet of Sri Kri^na^the Supreme Spirit repeatedly ', tb»» ,s ^j 
he went away for bis Tipasyil. Manasft, distressed with sorrow, 
to his tsta Deva Mahadjva on Kaila/a. The auspicious Siva «nd ™ tv ^ 
both consoled her with kuow ledge and advice. Some days after. 0 



Book IX.] CHAPTERXLVIIl. 9g; 

nwpieious day and on an auspioious unjmt she g,we birth to a sou 
>orn iu P»-t of Narayaria, «nd as the Guru of the Yo^is and as the 
Preceptor ot the J Sauins. When the child was in mother's womb, he 
beard tho highest knowledge from the mouth of Mahadeva ; therefore he 
lVas born as a Yogindra and the Spiritual Teacher of the Jnanins. Cn 
3 is birth, Bhagav&n Sankara performed his natal ceremonies and per- 
formed various auspicious ceremonies. The Brahmanas chanted the 
Vedas for the welfare of the child ; various wealth and jewels and Kirt- 
tas and invaluable gems were distributed by Sankar a to the Brahmanas 
»ad IMrvati gave one lakh cows and virious jewels to others. After 
some days, Mabadeva taught him the four Vedas with their Angas (six 
limbs) and gave him, at last, the Mrityumjaya Mantra. As in Manasa's mind 
there reigned the devotion to her husband, the devotion to her Ieta Deva 
and Guru, the child's name was kept Astika. 

Astika then got the Miha Mantra from Sankara and by his com- 
nund went to Puskara to worship Visnu, the Supreme Spirit. There 
he practised tapasya for three lakh divino years. And then ha returned 
to Kailisa, to bow down to the great Yogi and the Lord £ankara, 
Then, bowing down to Sankara, he remained there for some time 
when Manasa with her sou Astika went to the hermitage of Kas'yapa, 
his father. Seeing Manasa with sou, the Maharsi's gladness knew no 
bound?. He fed innumerable Brahmanas for the welfare of the child, 
and distributed lakhs and lakhs of jewels. The joy of Aditi and 
Diti (the wives of Kw'yapa^ knew no bounds ; Manasa remained 
there for a long, long time with hw son. O Child ! Hear now an 
anecdote on this. One day due to a bad Karma, a Brahmana cursed 
the king Pariksit, the son of Abhimanyu ; one Risi's son named 
kringi, sipping the water of the river Kaus'iki cursed thus :— " When a 
week expires, the snake Takaalra will bite you, and you will be burnt with the 
poison of that snake Taksaka. "-Hearing this, the King Pariksit, to preserve 
n| s lite, went to a place, solitary where wind even can have no access and 
he lived there. When the week was over, Dhanvantari saw, while he was 
Soing on the road, the snake Taksaka who was also going to bite the kiug. 
A oonversation and a great friendship arose between them ; Taksaka 
gave him voluntarily a gem ; and Dhanvantari, getting it, became 
Phased and went back gladly to his house. The king Pariksit was 

yin S on his bed-stead wheD Taksaka bit the king. Tho king died 
«°°<i and went to the next world. The king Janamejaya then per- 

° rtneJ tDe funeral obsequies of bis father and commenced affcer- 

TrTfh Sl " Pa Y *i 5 * 6aerifiee where thesDakes arethe vietin,s )- 
a '■tat 8ac ,.fl; 0ei i onomerab | e 8aa ij es gi4V e up their lives by the 

r&hma Te j» (the fire of the Biahmins). At this, Taksaka became 



m 



3r1 mad deyI bhAgavatam 



terrified »nd took refuge of Tndra. The Brahmins, then, in a body, beoami 
ready to burn Taksaka along with Indra, when, Indra and the other Devi 
went to Manas&. Mahendra, bewildered with fear, began to chat 
hymns to Manasa. Manasa called bis own son Astika who then went t 
the sacrificial assembly of the king Janamejaya and begged that tl 
lives of Indra and Taksaka be spared. The king, then, at the con 
mand of the Brabmanas, granted their lives. The king, then, eon 
pleted his sacrifice and gladly gave the Daksinas to the Brahmins. Tb 
Brabmanas, Munis, and Deva3 colleoled and went to Manasa an 
worshipped Her separately and chanted hymns to Her. India wen 
there with the various articles and He worshipped Minasa with devotio 
and with great love and caro ; and He chanted hymns to Her. Then bowin* 
down before Her, and under the instructions of Brahma, Visnu and Mahes'a 
offered her sixteen article?, sacrifices and various other ?ood an 
pleasant things. 0 Narada ! Thus worshipping Her, they all wen 
to their respective places. Thus I" have told you the aneciote c 
Manasa. What more do you want to hear. Say. 

Narada said :— " O Lord ! How did Indra praise Her and what wa: 
the method of His worshipping Her ; I want to hear all this. 

117-124. Narayana said : — Indra first took his bath; and, performing 
Achamana and becoming pure, He put on a fresh and clean clothing am 
placed Manasa Devi on a jewel throne. Then recitiug the Vedii 
mantras he made Her perform Her bath by the water of the^MandAkini 
the celestial river Ganges, poured from a jewel jar and then He made 
Her pat on the b-autit'ul clothing, uninflammable by lire. Then F' 
caused sandalpaste to be applied to Her body all over with devo^ 
fcion and offered water for washing Her feet and Arghya, an offering 
of grass and flowers aud rice, etc., as a token of preliminary worship. 
First of all the six Devatas Ganes'a, Sun, Fire, Visnu, &va, and 
J§iva were worshipped. Then with the ten lettered mantra "On 
Hrim fSrim Mauasa Devyai Svaha " offered all the offerings to Her. 
Stimulated by the God Visnu, Indra worshipped with great joy the Devi 
with sixteen articles so very rare to any other person. Drums and 
instruments were sounded. From the celestial heavens, a shower ol 
flowers was thrown on the head of Manasa. Then, at the advice ol 
Brahma, Visnu and Mahes'a, the Devas and the Brahmaiias, Indrai 
with tears in his eyes, began to chant hymns to Manwfl, when 1«* 
whole body was thrilled with joy and hairs stood on their ends. 

125-145. Indra «,aid :-" 0 Devi Manase ! Thou standest the highest 
amongst the chaste womtn. Therefore I want to chant hymns 



Book IX.] CHAPTER XLVIII. 99 

Thee. Thou art higher than the highest. Thus art most supreme. What 
1 now praise Thse ? Chanting hymns is characterised by the des- 
, a D cription of one's nature ; so it is paid in the Vedas. But, 0 Piakriti ! I 
„n unable to ascer.ain and describe Thy qualities. Thou art of the nature 
f&iddba Sittva (higher than the pure sattva unmixed with any other 
tunas) ; Thou art free from anger and malice. The Muni Jaratka™ 
ould not forsake Thee ; therefore it was that he prayed for Thy 
)p:ir,itio n before. O Chaste One ! I have now worshipped Thee. Thou 
rt an obiect of worship as my mother Aditi is. ' Thou art my 
ister full of mercy ; Thou art the mother full of forgiveness. O Sures'vari ! 
t is through Thee that my wife, sons and my life are saved. 1 am 
norshipping Thee. Let Tby love le increased. 0 World-Mother ! 
Phou urteternal ; though Thy worship is extantevery where in the universe, 
et I worship Thee to have it extended further and further. 0 Mother t 
Phose who worship Thee with devotion on the Sankranti day of the 
nontb of Asudba, or on the Naga Panchami day, or on the 
Sankranti day of every month or on every day, they ge t their sons and 
;ran<isons, wealth anl grains increased and becoase themselves famous, 
yell gratified, learned and renowned. If anybody do not worship 
Phse o it of ignorance, rather if he censures Thee, he will be bereft of 
Laksmi and he will be always afraid of snakes. Thou art the (Iriha Laksml 
>f all the householders and the Raja Liksmi of Vaikuntha. Bhagavln Jarat 
fvA.ru, the great Muni, born in part of Narayana, is Thy husband. Father 
Ka'syapa has ere ited Thee mentally by his power of Tapas and lire to 
preserve us ; Thou art his mental Cfeation '. hence thy name is Manas*. 
Thou Thyself hast become Siddha Yogini in this world by thy 
mental power hence thou art widely known as Maoasa Devi in 
ibis world and worshipped by all. The Devas always worship Thee 
ueutilly with devotion ; hen u e the Pundits call Thee by the name 
af Manasa. 0 Devi ! Thou always servest Truth, hence Tho'i art 
of the nature of Truth. He certainly gets Thee who always thinks of Thai 
verily as of the nature of truth. ONarada ! Thus praising his sister Manasa 
»nd receiving- from her the desired boon, Indra went baok, dressei in his 
own proper dress, \q his own abode. The Devi Manasa, then, honored 
& ad worshipped everywhere, and thus worshipped by ".her brother, long 
•>ved in Her father's house, with Her son. 

One day Surabhi (the heavenly oow) came from the Goloka and bathed 
Manasa with milk and worshipped Her with great devotion and revealed 
**> Her all the TattvaJMnas, to be kept very secret. (This is now made the 
o»ttent story wherever any Liugam suddenly becomes visible.) 0 Narada I 
bus worshipped by the Devas and Sarabhi, the Devi Manasa went to the 
9 * vem > wgions. 0 Jfoai I Oil getj m fe»r from snakes who reoites 



1000 5r1 MAD DEVt bhAgavatam. 



this holy Stotra composed by Indra and worships Man»»ja;his family deseen. 
dants are freed from the fear due to snakes. If anybody becomes Siddha in 
this Stotra, poison becomes nectar to him. Reciting the stotra five lakhs of 
times makes a man Siddha in this Stotra. So much so that he can 
sleep on a bed of snakes and he can ride on snakes. 

Here ends the Forty-eighth Chapter* of the Ninth Book on the anee- 
dote of Manasa in the Maha Puraaam Sri Mad Devi BhUgavatam of 
18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XLIX, 

1. Narada said :— " O Bhagavan I Who was that Surabhi, 
who came down from the region of Goloka. I want to hear Her life, 
Kindly describe. 

2-23. Narayana spoke :— " 0 Devarsi ! The Devi Surabhi sprang 
in the Goloka. She was the first in the creation of cows ; and, from Her, 
all the other cows have come. She is the Presiding Deity of the cows, I 
will now speak Her history from the very beginning. Hear. Before, She 
appeared in the holy Brindaban. One day the Lord of Radba, surrounded 
by the Gopts, was going gladly with Rildha to the Holy Vrindavan. There 
he began to enjoy in a solitary place with great pleasure. Hj is All Will 
and suddenly a desire arose in His mind that He would drink milk. Then 
He created e»s : ly the Devi Surabhi, full of milk, with Her calf, from His 
own left side. The calf of Surabhi is nothing else but Her wish personified, 
Seeiog Surabhi, Srid&ma milked Her in a ne.v earthen jar. The milk i« 
more sweat than even the nectar and it prevents birth and death ! The Lord 
of the Gopts drank the milk. What milk droppel out of the jar, created a 
big tank ! Thf tank measured one huudred Yojanas in length and in breadth 
and is known in Goloka by the name of.Rsiraslgara, The Gopikas and 
Rldha play therein. At the will of &i Krijna, Whose Nature is All Will, 
that tank become full of excellent gems end jewels. Then, from every 
pjre of Surabhi, there appeared suddenly one lakh koti Kamadhenus 
(cows who yield according to one's desires). So much ao that every Gop» 
who used to live there in Goloka had one Kftmsdhenu and eaoh 
house had one such. Their calves again became so many that no Hrait 
can be put to them. Thus, by degrees, the whole universe was filled wit 
cows. This is the origin of the Cow Creation. O Narada 1 Surabhi was fi" k 
worshipped by Bhagavln Sri Krisna. Therefore She is so much honoured 
everywhere. On the day next the Dewali night (new moon in ^' 
month of October), Surabhi was worshipped by the command of » 
krijna. This is heard from the mouth of Dharraa Deva, 0 Child 1 N°" 
hear the Dhyanam, Stotra, and the method of worship of Surabhi « 



jJooilXJ CHAPTER XLIX. im 

lien tioned in the Vedas. I will now speak on this." " Om Surabhyai 
iamah," is the prinoipal six-lettered mantra of Surabhi. If 
nybody repeats this mantra one lakh times, he becomes Siddha 
, this mantra. This is like Kalpa Vriksa (a tree yielding all 
osires) to the devotees. The Dhyanam of Surabhi is mentioned in 
Im Yajur Vedas. Success, prosperity, increase and freedom come as 
he result of worshipping Surabhi. The Dhyanam runs as follows •.— « 0 
Devi Surabhi ! Thou art Laksmi, Thou art best, Thou art Mdha ; 
I'hou art the chief companion of $ri Radha, Thou art the first and the 
wurce of the cow-creation Thou art holy and Thou sanctiSest the persons ; 
Thou fufillest the desires of the devotees and Thou piuifiest the whole 
miverse. Therefore I meditate on Thee." Reciting this Dhyanam, the 
jrohraanas worship the Devi Surabhi in jars, on the heads of cows, or on 
he pegs where cows are fastened or on Sftlagrama stone or in water or in 
ire. 0 Muni 1 He who worships with devotion on the next day 
norning after Divali night, becomes also worshipped in i this world. 
)nee a day in the Varahakalpa Surabhi did not yield milk, by the 
nflueuee of Visnu Maya. The Devas became very anxoious. Then they 
rent to the Brabrnaloka and began to praise Brahma. At His advice, 
ndra began to chant hymns (Stotra) to Surabhi : — 

24-33. The Devendra said :— " O World-Mother ! O Devi ! 0 Mahft 
'evi ! 0 Surabhi! Thou art the source of the cow creation. Obeisanoe 
o Thee ! Thou art the dear companion of Radha ; Thou art the part 
f Kainala ; Thou art dear to Sri Krisna ; Thou art the mother of cows, 
bow down to Thee. Thou art like the Kalpa Vriksa (a tree yielding all 
leaires), Thou art the Chief of all ; Thou yieldest milk, wealth and pros- 
writy and increase thereof. So I dow down to Thee. Thou art aus- 
"cious, Thou art good, Thou bestowesfc cows. Obeisance to Thee ! Thou 
[ivest fame, name and Dharm*. So I bow down to Thee." 0 Narada I 
Phus hearing the praise sung by Indra, the eternal Surabhi, the origin- 
• to r of the world, became very glad and appeared in the Brahmaloka, 
panting boon to Maheodra, so very rare to others and desired by hira» 
"Arabhi went to the Goloka. The Devas, also, went back to their own 
'bodes. The whole world was now full of milk ; clarified butter came out 
' tlle : and from clarified butter sacrifices began to be performed and 
J 6 Dem w «fe fed, and they became pleased. O Child ! He who recites 
; 113 My Stotra of Surabhi with devotio.t, gets cows, other wealth, name, 
mm and sons. The reciting of this Stotra qualifies one as if he had 
» ™* in all the saored places of pilgrimages and he had acquired the 
°f all the sacrifices. Enjoying happiness in this world, he goes in 

126 



1002 9Rt MAD DEVI BHAgAVATAH . 

tha end to ths Temple of S\-i Krisaa There living long in the service of 
Krisaa, be beoomes able to be a eon of Brabm3. 

Here ends the Forty-nintb. Chapter of the Ninth Book on the 
anecdote of Surabhi in the Maba Puranam Sri Mad Devi Bhagavat, m of 
18»000 verses by Maharji Veda Vyasa. 



CHAPTER L. 
1-4, Narada said :— " 0 Bhagavan ! I have heard all the anec- 
dotes of Prakriti, as aooording to the Sastras, that lead to the freedom 
from birth and death in this world. Now I want to hear the vary 
secret history of Sri Radba and Darga as described in the Vedai, 
Though you have told me about their glories, yet I am not satisfied. Verily, 
where is he whose heart does not melt away on hearing the glories of both of 
them 1 This world is originated from their parts and is being controlled? 
by them. The devotion towards them frees one easily from the bouds of 
Samsira (rounds of birth and death). 0 Muni I Kindly describe now 
about them. 

5-44. NarJy»na said :— " 0 Narada ! I am now describing the 
characters of Radba and Durga, as described in the Vedas : listen. I did 
not describe to anybody this Secret which is the Essence of all essences 
and Higher than ths highest. This is to bo kept very seoret. Hearing 
this, one ought not to divulge it to any other body. Radha presides over 
the Prana and Darga presides over the Buddhi. Prom these two, the 
Mulaprakriti has originated this world. Tbeso two Saktis guide the 
whole world. Prom the Mahavirat to the small insect, all, moving s 
non-moving, are under the Mulaprakriti. One must satisfy them. Unles 
these two be satisfied, Mukti cannot be obtained. 

Therefore one ought to serve Mula Prakriti for Her satisfaction. Now 
of the two in Mula Prakriti, I will describe fully the Radba Mantra. 
Listen. Brahma, Visnu, and others always worship this mantra. The 
principal mantra is Sri Ritdhayai Svaha." By this six lettered mantra 
Dharma and other fruits all are obtained wilh ease. If to th' 9 s ' x 
lettered Mula mantra Hrim be added, it yields gems and j«* e j 
a3 desired. So much so, if thousand koti mouths and one " un ^_ 
ko{i tongues aro obtained, the glory of this mantra oarinot be e ^ 
cribed. When the incorporeal voieo cf Mula Prakriti was hear ^ 
the Heavens, this mantra was obtained, first by Krijna in tb fl 
Maodalam in the region of Goloka where all love sentiments 
,pj»yed: (The Vedas declare bim as Raso vai Sab). From * ^ 
Vieno got tbe Mantra; fiom Visnu, Brabnea got ; from Brs 



300KIX.] CHAPTER h. im 

'irit got, from Vir&t, Dharma, and from Dharma I hays »ot this 
[wtn. Repeating that Mantra, I am known by the name rf Risi 
Icahina and the other Devas meditate always on the Mala Prakriti 
itb greatest joy and eostaoy. Without the worship of of RldhV 
ever c»n the worship of Sri Kriana be done. S } m9U) devoted J 
r ignu, should first of all worship Radha by all means. Radha is the 
residing Deity of the Pr&na of Sri Kriana. Hence Sri Kri?na j 8 B0 
.uch subject to Raiha. The Lady of the Rasa Mandalam ' remains 
kays clos» to Him. Without Her Sri Krisna could not live even 
ira moment. The name R&dha is derived from "Rallmoti" or ful- 
lis all desires. Hence Mala Prakriti is termed R&dha. I am the 
lisi of all the mtntras but the Darga Mantra mentioned in this 
linth Skandha. Gayatri is the chhanda (mantra) of Ihose mantras 
nd IWdhika is the Devata of them. Really, Nirayana is the Risi 
f all the mantras ; Uttyatri is the chhanda ; Pranav.v (om) is the 
'ija (seed) and Bhuvanes'vari (.the Directrix of the world) is the 
akti. Firat of all the principal mantra is to be repeated sir times ; 
ten meditation of the great Devi RaJhikS, the Sakti of the Rasa 

to be done, as mentioned in the Sama Veda. The meditation of 
idha is as follows: —0 Devi Radhike ! Thy colour is like white 
hampaka flower ; Thy face is like the autumnal Full Moon ; Thy 
oily shines with the splendour of ten million moons, Thy eyes look 
?autiful like autumnal lotus ; Thy lips are red like Bimba fruits, 
ty loins are very heavy and decked with the girdle (Kanchi) orna- 
i6nt ; Thy face is always gracious with aweot smiles ; Thy breasts 
efy the frontal globe of an elephant. Thou art ever youthful as 

twelve years old ; Thy body is adorned all over with ornaments : 
bou art the waves of the ocean of Sringfira (love sentiments.) Thou 
■t ever ready to shew Thy grace to the devotees ; on Thy braid of 
»>r garlands of Mallika and Mftlati are shining ; Tby body is like a 
•aepiog plant, ver y gentle and tender ; Thou art seated in the middle of 
■*» Mandalam as the Chief Directrix ; Tby one hand is ready to 
rant boons and another hand expresses " Have no fear." Thou art of 
peaceful appearance; Thou art ever youthful ; Thou art seated on a 
>wel throne; Thou art the foremost guide of the Gopikas ; Thou art 
earer to Krisna than even His life; 0 ParameWr! 1 The Vedas reveal 
y nature. Meditating thus, one is to bathe the Devi on a fclagrama 
; 0Qe > J", yantra or the eight petalled lotus and then worship Her duly, 
jwtthe Devi is to be invoked-; then Padya an J Asana, etc., are to b» 

««» Uw principal M iatr ». being pronounce* at every time an offering 



1004 



SrI mad dev! bhAgavatam 



it given. After giving water for washing both the feet, Arghya is to be 
placed on the head and Aobamaniyam water to be offered three times on the 
face. Madhuparka (an oblation of honey, milk etc.) and a cow giving a 
good quantity of milk are next to be offered. Then the yantra is to be 
thought of as the bathing place where the Devi is to be bathed. Then Her 
body is to be wiped and a fresh cloth given for putting on. Sandalpasle 
and various other ornaments are next to be given. Various garlands of 
flowers with Tulasi Manjari (flower stalks) Parij&ta flower and Satapatra 
etc., then, are to be offered. Then within the eight petals, the family 
members of the Devi are to be thought of ; worship is next to be offerad in 
the right hand direction (with the hands of the watch). First of all, Maid- 
vati on the petal in front of (on the east) the Devi, then Madhavi on the 
southeast corner, then Ratnam&la, on the south, Sus'iia on the south-west 
Sas'ikala on the west, Parijata on the north-west, Par&vati on the north 
and the benefactious Sundari co the north-east corner are to be worshipped 
in order. Outside this, Brahmi and the other M&fikas are to be woishipped 
and od the Bhupuras (the entrances of the yantra,) the Regents of the 
quarters, the Dikpalas and the weapons of the Devi, t hunderbolt, etc., are to 
be worshipped. Then all the attendant Deities of the Devi are to be 
worshipped with scents and various other articles. Thus finishing the wor- 
ship, one should chant the Stotra (hymns) named Sahasra-nama (thousand 
names') §totra with care and devotion. 0 Narada ! The intelligent man 
who worships thus the Rases' vari Devi Radha, becomes like Vignu and 
goes to the Go-loka. 

lie who performs the brith— day anniversary of &ii Radha on the Fu.l- 
Moon day of the month of Kartik, gets the blessings of Sri Radha wh> 
remains near to him. For some reason Radha, the dweller in Goloka was born 
in Brind&ban as the daughter of Vrisavauu. However, according to the 
number of letters of the mantras that are mentioned in this chapter, 
Purascharana is to be made and Hoina, one-tenth of Puragcharana, is 
to be then performed. The Homa is to be done with ghee, honey, and milk 
the three sweet things mixed with Til and with devotion. 

45. Narada said :— " 0 Bhagavan ; Now describe the Stotra (hymn) 
Mantra by which the Devi is pleased. 

46-100. NArftyana said " 0 Narada!" Now I am saying * be 
Radha Stotra, Listen. « 0 Thou, the Highest Deity! the Dweller in B to 
MandAlam ! I bow down to Thee ; 0 Thou, the Chief Directrix of the RSs» 
Manflalam ; 0 Thou dearer to Kriena than His life even, I how dowj. 
to Thee. 0 Thou, the Mother of the three. Lokas I 0 Thou the Oo<»n » 



!ooK IX.] CHAPTER L, m 

,erey! Be pleased. Brahma, Visnu and (he other Devas bow down before 
>hy lotus feet. Thou art Sarasvati ; Thou art Savitri ; Thou art Sankari 
bow down to Thee ; Thou art Ganga ; Thou art Padm&vati • Thou art 
4?! hi ; Thou art Mangala Chandika; Thou art Manasa ; Thou art Tulasi- 
hou art Durga; Thou art Bhagavati ; Thou art Lak.mi • Thou art all I 
off down to Thee. Thou art the Mula Prakriti ; Thou art the Ocean' of 
lercy. Obesiancc to Theet Be merciful to us and Dave us from this ocean of 
iamsara (round of brith and death). 0 N&rada ! Any body who remembers 
lidba and reads this Stotra three. times a day does not feel the want of 
by thing in this world. He will ultimately go to Goloka and remain 
i the Rasa Mandalam. O Child ! Tim great secret aught never to be 
iven out to any. Now I am telling you the method of worship of the 
)urga Devi. Hear. When any one remembers Durga in this world, 
11 his difficulties and troubles are removed. It is not seen that anybody 
oes not remember Durga. She is the object of worship of 
,11. She is the Mother of all and the Wonderful Sakti of Mahadeva. 
!be is the Presiding Deity of the intellect (Buddhi) of all and She 
ontiols the hearts of all and She removes the great difficulties and 
langers of all. Therefore She is named Durga in the world. 
She is worshipped by all, whether a Saiva or a Vaianava. She is the 
Mia Prakriti and from Her the creation, preservation and destruction of 
he universe proceed. O Narada I Now I am saying the principal nir.e 
ettered Durga Mantra, the best of all the Mantras. "Aim Hrim Klim 
^bamundayai Vichche " is the nine lettered Vija mantra ot !sri Durga ; 
t is like a Kalpa Vriksa yielding all desires. One should woisbip this 
"antra by all mean*. Brahma Visnu, and Mahes'a are the Risis of this 
uantra ; G&yatri, Usnik and Aimsthubha are the chhandas; Mahftkali, 
Naha Laksroi and Sarasvati are the Devatas ; Rakta Dantika, Durga, 
wj HhrAmart are the Vijas. Nandu, S&kambbari, and Bhlma are the 
3 aktis and Dharma (Virtue), Artha (wealth) and Kama (desiresl.'are the 
!' aces of application (Viniyoga). Assign the head to the Risi of the 
^antra (Nyftsa) ; assign the chhandas to the mouth aud assign the 

e ' aU to tlj e heart. Then assign the Sakti to the right breast for the 
,B «es« and assign the V ija to the left breast. 

A a " Perform the fjladamga Nyasa as follows :— Aim Hridayfiya namah, 
H nm 8i ' rase Svahft, Kl!m Sikhayam Vasat, Chamnnddyai Kavachftya 
v "™' Vic ) °che Netrabhyftm Vausat, "Aim Hrim Klim Chumundayai 

1( > ohe " Karatalaprisihabbyam Pbat. Next say touching the corres- 
*™wg parts of the body :-" Aim namah Sikhayam, Hrim Namah" 
he ri gbt eye ; « Kjim Nam , h » 0 „ t( , e .i 8 f t e y 9) Cham Namah " on 



1006 &Rt MAD DEVI BHAGAVATAM. 

the right ear, ''Mum namah " on the left ear, ndam Namah " 
nostrils ; Vim Namah oa the faoe ; « Chehetn Naanh " on t! °° ^ 
and finally " Aim Hrim Klim Chamuudayai Viobehe " oa the 9 T* 
body. Then do the meditation (dhyan) thus :— " O Chamuude ! ThJu ^ 
holding in Thy ten hands ten weapons viz , Khadga (axej'chakra n'l 
Gada (club), Vana (arrows), Chapa (bow), Parigha,' Sflla ( S pear\ Bhus'/l- 
• Kapala, and Khadga. Thou art Maha Kali ; Thou art three.e'yed; Th 
art decked with various ornaments. Thou shinest like Lila' n jan7 
kind of black pigm'ent). Thou hast ten faces and ten feet. The Lotus T 
Brahma chanted hymns to Thee for the destruction of Madhu Kail hh 
I bow down to Thee." Thus one should meditate on Maha Kali, 0 fV 
nature of Kamavija (the source whence will comes). Then the Dhyanam 
of Maha Laksrai runs as follows :-<« 0 Maha Laksrai, the destroyer^' 
Mahisasura ! Thou boldest the garland of Aksa (a kind of seed), Pa r & 9 '„ 
(a kind of axe), Gada (club), I«u (arrows), Kulis'a (the thunderbolt)' 
Padma (Lotus), Dhanu (bow), Kundika(a student's waterpofc, Kaman. 
dalu), Danda(rodfor p-mishment), 3akti (a kind of weapon), Aai (sword\ 
Charma (shield) Padma (a kind of watarlily), Ghanta (bell,) Surapatra) 
(a pot to hold liquor), Sula (pickaxe) Paj'a (noose) and Sndarjma (a kind 
of weapon. Thy colour is of the Rising Sun. Thm art seated on the red 
Lotus. Thou art of the nature Mayavija (the source whenco female 
energy comes). So Obeisance to Thee ! (The Vija and the Devi are one 
and identical). Next comes the Dhyanan of Mafia Sarasvati as follows .— 
0 Maha Sarasvati ! Thou boldest bell, pickaxe, plough (Hala), Concb 
shell, Mufala (a kind of club), Sudars'ana, bow and arrows. Thy colon, 
is like Kunda flower ; Thou art the destroyer of Sumbha and the otbet 
Daityas ; Thou art of the nature of V4nivija (the source whence know- 
ledge, speech comes). Thy body is filled with everlasting existence, in- 
telligence and bliss. Obeisanoe to Thee ! O Narada I Now I am going 
to say on the Yantra of Maha Sarasvati. Listen. First draw a triangle. 
Draw inside the triangle eight petalled lotus having twenty-four leaves. 
Within this draw the house. Then on the Yantra thus drawn, or in the 
Salagrama stone, or in the jar, or in image, or in the Vanalingnm, or 
on the Sun, one should worship the Devi with oneness of heart, Then 
worship the Pifha, the deities seated also on the dais, «'. e., Jayft, Vij»y*< 
AjitA, Aghorfi, Mangala and other Pitha Saktis. Then worship the at- 
tendant deities called Airarana PujA :— BrabuiA with Sarasvati on the east, 
NflrAyana with Laksml on the Nairirit corner, Sankara with Parvati on the 
VAyo oroer, the Lion on the north of the Ded, and Mahasura on the 
left sidi of thi D;\ri ; fiully wjrsVp MtVji (bi&\!o). N;st «r'» h, > 



ioos IX.J CHAPTER L. 

fnhjt, BikUlnlA, fllk.mVur.1, Sivl, D ,rgl, BVu a \, an3 B'u&nari 
- h9a on thi ei?ht paiil* wonhip BraW, MlhosW, Kaumlrl Vaignavf' 
Kr»hi,N4"»Simb.t. Aiulii, anl Cbamuuda. Next commencing from 
he leaf in front of the Devi, worship on the twenty.four leaves Vi.„„ 




ikaj. Next on the camera of the Bhupura (gates of the Yantra), Ganas'a 
[?ettrjpilas, Vatuki and Yoginis are to be worshipped. Then on the 
■,tsi<l) of tint In Ira anl tha other Devas furnished with weapons are 
o be worshipped as par the afaresiid rules. For the satisfaction of tbe 
VorU- Mother various nice offerings and articles like those given by the 
oyal pjHomgea an to ba presented to the Mothor; then the mantra is to be 
apntel, understanding its exoteric and esoteric meanings. Then Saptas'ati 
titra (Chandi patha) is to ba repeated before the Devi. There is no other 
totra lika this i.i the threa world-:. Thus Durga, the Deity of the Devas, is to 
i! appaasad every diy. Ha who d ;as this gets within his easy reach Dharma, 
irlht, K*nn, anl M>ksi, t'la fjur mvo objeotj of human pursuits (virtue, 
-uhVi, eij>y.n3;it anl final beatitude). 0 Narada I Thus I have des- 
ribed to you tha method of worship of the Devi Durga. People get by 
his whit they wmt. Hari, Brahma, anl all the Devas, Manus, Munis, 
be Yogis full of knowledge, the As'ramis, and Laksnii and the other 
)avas all meditate on ^iva-ii. One's birth is attained with success at the 
emembrance of Durga. The fourteen Manus have got their Manuship 
nd the Devas their own rights by meditating on the lotus feet of Durga. 0 
Wrada ! Thus I hive desoribad to you the very hidden histories of the 
'ivo Prakritis and their parts. Then, verily, the four objects of human 
'ursuitj Dharma, Artha, Kama and Moksa are obtained by hearing this. 
He who has no sons gets son-, who has no learning gets learning and 
vhoayer wants any thing gats that if he hears this. The Devi Jagad- 
wtn bacamas certainly pleased with him who reads with his mind con- 
lentratad on this for nine nights before the Devi. The Devi'becomes obo- 
^nt to him who daily reads one chapter of this Ninth Skandha and the 
*Jer also does what is acceptable to the Devi. To ascertain before- 
wbat effects, merits or demerit?, would accrue from reading this 
K'wata, it is necessary by examining through the hands of a virgin 
lc or a Brahmin child, the auspioious or inauspicious signs. First 
,a e a s »okalap (resolve) aud worship the book. Then bow down again 
Dl j igain to the Devi Durgft. Then bring there a virgin girl, bathed 
1 Rnd *°«hip her duly and bave a golden pencil fixed duly in bar 



1.008 



§Rt .MAD DEVl BHAGAVATAM. 



hand and placed in the middle on the body. Then caloulate the auspicious 
or ioauspioioug effeots, as the oase may be, from the curves made by 
that pencil. So the effects of reading this Bhagavata would be 
If the virgin girl be indifferent in fixiug the pencil within the area drawn 
know the result of reading tho Bhagavata would bo similar. There is 
no doubt in this. 

Here ends the Fiftieth Chapter of the Ninth Book on the Glory of 
Sakti in the Mahlpuranam Srimat Devi Bb&gavatam of 18,000 verses 
by Mabarji Veda Vyasa. 

Here ends the Ninth Book. 



The Ninth Book Completed. 
Extracts from the Calcutta Review-No. KLV11, March 1855. 

The ^dktas. — Their characteristics and Practical influence in society. 

In the M&rkiudoya Puranam, Nature (Prakriti) is said " to have 
assumed three transcendent for.ns, acaording to her three Gurias or 
qualities, and in each of ttnm to have produced a pair of divinities, 
Brahma and Sarasvati, Mthas'a anl Kali, Visnu and Laksmi, after 
whose intermarriage, Brahma and Sarasvabi formed the mundane egg, 
which Mahes'a and Kali divided into hilves ; and Vifriu, together with 
Laksmi, preserved from destruction. 

The Tantras, which are full of mysteries and mystioal symbols, while 
they admit the three first forms of the female principle to be severally 
the representatives of the three primary Gunas, derive their origin fa."n 
the conjunction of Bindu, or the sound called Anusvara, and marked (') 
with the Bija or roots of mantras or inoantitiont. Every epeeifio 
mantra, or a mantra, peculiar or exclusively belonging to any divinity 
oonaists of Bija or root, and the Anusvara, which together from 
what is called a Nada ; and it is from the Nada, or the combination 
of the two symbols, that the Three forms of Sakti are said to bwe 
had their origin. But this symbolical representation, the Tantras, 
which exalt &va and his bride, above all other divinities, mew- 
that Bindu and Bija severally represent Siva and Sakti, th 8 P arents 
of all other gods and goddesses. Thus:—" The Bindu, whioh is th9 
soul of &iva, and the Bija which is the soul of Sakti, t»? eth9 [ 
form the NAda, from which the three Saktis are born (K»J^ 
Sara Tantra). Here is another attempt of the worshippers of 
and his Sakti to identify their guardian divinities with the Sup 
Brahma . 



Book tXJ CHAPTER L. ^ 

In the Goeak§» Samhita, we real a? follows, »/r»i{, a5 {,-,, s aad • ... 
qt»J ve in order the sources of Gaurl, the wife of Si™ Brah'ra" th '(' 
of Brahma and Vaisnavf, the wife of Visnu. The theory d" : ' i 
ge th-r the notion of the three Guna,, nnd substitutes will ' ac'til A 
intelligence in their place. ' ^ 8nd 

Again the Sastras, it appears, have i> ;0 rea ? ed the number of the female 
divinities, according as they have increased the number of the male deities 
« their incarnations. The Kurma Puranam gives five forms of theory, 
nal Sakti : "And she (Mftla Prakriti) became in the act of creation five- 
fold by the will of the supreme." And the forms which, according to tbis 
authority the original Prakriti is said to have assumed, are:— 1st, Durga, 
the bride, Sakti, or M%ya of Siva; 2nd, Laksrai, the bride, Sakti,°or 
Miya of Visnn; 3rd Sarasvatt, the same of Brahma, or in the Brahma 
Vaivartta Purinam of Hari, whilst the fourth, Savitri is the bride of 
Brahma. The fifth division, Kadhd, is unquestionably, as Dr. Wilson 
very justly remarks, "a modern intruder into the Hindu pantheon." 

In every successive creation of 6 le universe, the MuU Prakriti is said 
"to aisume the different gradation* of 'Ansa-rupini, Kaia-rupint, and 
Kaiamsa-rupini, or manifests herself in portions, parts and portions of 
parts and further subdivisions. Thus the writers of the Puriuas state:— 
"In every creation of the world, the Devi, through Divine Yoga assumes 
divine forms and becomes Amsa-r& P a, Katt-rupa, and Kallmsa-riipa, or 
.Wamsa-rupl. The Amsas form the ol»S3 in which all the more impor- 
tant manifestations of the S.tkti ara comprehended, the Kates include all 
the secondary Goddesses, and the KalAmsas and Ams'ams'as are sub- 
divisions of the latter, and embrace all womankind, who are distinguished 
»9 good, middling or bad, acoording as they derive their being from the 
parts of their great original, in which the Sattva, Rijo and Tamo Guna 
predominates. At the same time, being regarded as manifestations of the 
one Supreme Spirit, they are all entitled not only to respeot but to venera- 
tion. « Whoever," says the Brabma Vaivartta Puranam, offends or insults 
a fem, >le' incurs the wrath of Prakriti, whilst he who propitiates a female, 
particularly the youthful daughter of a Brahmin, with clothes, ornaments 
and perfumes, offers worship to Prakriti Herself." 

We shall next determine the questions,— What is a Sakta, and what is 
6 complexion of his faith ? By Saktas are understood the worshippers 
uta »kt.. This is true only when wo tiko the term Sakti in its restricted 
Tnis term, whiob had originally but one primary signification, 
11,111 ^e course of tine eoaiu to bo usad iu two different senses, u geneial 
an » limited one. When takon in its widest sunse, it means the allegori- 
cal representation of the active energy of God and is synonymous with 

127 



1010 SFttMAD DEVt BHAQAVATAM. 

Mul& Prakriti, tho primitive source of Gods and men. In its limited 
sense, it is confined to &va Saktt, the Tamasi, the offspring of darkness, 
and the last of the first throe forms of the original Prakriti. ItisSaktiin 
this latter sense, the bride of Siva, whom, in her manifold forms, the Siktas 
worship. The followers of the Siva Sakti then are alone called S'aktas. 

Every Hindu may pay his adoration to all the thirty-three Kotis , i 
Gods and Goddesses composing the Hindu pantheon, but one and one only 
of the rive divinities, Visuu. S'iva, Surya, Ganapati and S'akti must 
be his Isfa Devata or tutelar divinity. Here is the marked distinction 
between general worshippers anJ special followers: To render thisdis- 
tinction more dear, we observe, that there are certain general formulas 
and prayers forming tha ritual of worship of every particular divinity. 
These may be learnt by any Hindu from the S&stras, or from the mouth 
of a Brahman and used in the adoration of any God or Goddess, according 
to choice or necessity. But besides these general mantras, which may be 
made use of by any Hindu, without any distinction of sect, there are the 
Bija or specific formulas, which are reoeived only from the hallowed lips 
of the Girru or spiritual guide. These are kept in great secrecy and 
repeated mentally every day, as a matter of highest religious duty. The 
God or Goddess, whose Bija or Mula mantra h received in the prescribed 
manner, by any devotee, beomes his guardian divinity ; and the person, 
thus initiated, becomes the special follower of that divinity. The S'aktas, 
then, are the special follower* of tho Sakti of Siva. They may in general 
worship any other God or Goddess, but the bride of Siva, in one or other 
of her horrid manifestations, must be their guardian deity. The following 
pissage, quoted from the works of Mr. Colebrooke, will much elucidate 
the subject. 

That the Hindus belong to various sects, is universally knowu. Five 
-neat sects, exclusively worship a single deity. One recognises the five 
divinities, which are adored by the other sects respectively; but 
followers of this most comprehensive seheme mostly select one object 
daily devotion and pay adoration to other deities on particular oecas.o 
„„lv The Hindu theobgists have entered into vain disputes on 
...ue's'tion, which, a-nong the attrib ,tes of God, shall be 4-^^ 
Lristic and . pre-eminent Sank,rach»rya, the celebrated ***** 
ontheVediS, contended for tho attribute of S'iva; tud founded o 
firmed the sect of S'aivas, who worship Mabadeva » the «P»™ ^ 
and deny the independent existence of Vienu and other Deitiw. ^ ^ 
Aoharyaand Vallava Ach&rya have, in like manner, establisAe ^ 
0 f Vaisnnvas who adore Visnu as God. The S.uw (less nam ^ 
the two sects above mentioned) worship the Sun, and ac n 



boos IX.] CHAPTER L. 101 , 

other divinity. The GAnapatyas adore Ganes'a, as uniting in his person all 
the attributes of the Deity. Before I notice the fifth .sect, I ruast remind 
the reader, that the Hindu Mythology has peisonifiel the abstract and 
active powers of the divinity; and has ascribed sexes to theso mythologi. 
n ,1 personages. The S'akti, or energy of an attribute of ('rod, isjfemal,. 
and is fabled as the consort ot that personified attribute, * * * Th 1 ' 
exclusive adorers of the Sakti of Siva, are the Sakti^. (Asiatic lieseirchec. 
Vol. VII, pp. 279). 

The Sikfcas, who adopt the femule principle in the last of her thre-< 
principle modifications, as their special divinity, — instead of deriving her 
origin from the supreme Brahm, use to her ohe language which is invari 
ably appliod to the preferential object of worship in every sect, and contem- 
plate her as the only souroo of life and existence. She is declared to b>; 
equally in all things, and that all things are in her, and that besides her 
there i-s nothing. In short, she is identified with the Supreme Being. 
Tims it is written in the Kas'i Khanda: — "Thou art predicated in even- 
prayer — Brahma and the rest are all born from Then, Thou art one with 
the four objects of life, and from Thee they come to fruit. From Thee 
this whole universe proceeds, and in Thee, asylum of the world, all is. 
whether visible or invisible, gross or subtle in its nature; what is, Thou 
art in the Sakti form and except Thee nothing has ever been. ''The Sakh 
of Siva being indentified with Saktiinan, the Deity, is declared to be not onh 
su|erior to Hereford, but che Cause of Him. Of the Uo objects (Siva ami 
Sukti) which are eternal, the greater is the Sakti." Again Sakti give!- 
strength to Siva ; without Her he could not stir a straw. She i> 
therefore the Ciuse of Siva. (Sankaia Vijayi). 

Mthougb the Puranas do, to a certain extent, authorize the 
adoration of Sakti, yet the principal rites and incantations are derived 
•rem a different source. Of the Puranas, those which in particular 
inculcate the worship of the female principle, aie the Brahma Vaivartta, 
'he Skanda, and the Kftlika. But, neither in them, nor in any 
»'her Puranani, do we find the Hija or radical mantras which the 
Siktas receive from their spiritual guides. These, as well as the 
(Water portion of the formulas intended for general worshippers, are 
'weived from an independent series of works, known by the collective 
n&,a » of Tantras. The fabulous origin of the Tantras is derived from 
Rations of Siva to PArvati, and' confirmed by V.sou. It u tbera- 
i° f re 0&lle ' 1 Agama, from the initials of the three words in a ver*e 
f° Sa,]ala Tantia. Commino from the month of Siva, heard by 



1012 



SrI MAP DEVI UHAGAVATAM. 



the mountain boru Goddess, admitted by the son of VasuJeva, it j 8 
thence called Agama. 

In the Siva Tantra, Siva is inad« to say: -"The five scriptures 
(the four Vedas and the Puranas) issued from my five mouths, are 
the East, West, South, North, and Upper. The five are known as 
the paths to final liberation. There are many scriptures, but none 
are equal to the upper scripture (meaning the Tantr.it)-" 

Accordingly, the observances an! ceremonies they prescribe, have; 
indeed, in Bengal, superseded the original or the Vaidik ritual, 
They appear also, says Dr. Wilson, to have been written 
chiefly in Bengal and the eastern districts, many of them being un- 
known in the West and ^outh-India and the rites they teach 
having there failed to set aside the oeremonies of the Vedas, although 
thjy are not without an important influence upon the belief and 
the practices of the people." 

The Sakti of Sivi, whom the Sakt.is mike the particular object 
of their devotion, in preference to and exclusion of all other gods 
and goddesses, is said to have first assumed sixty (fiO) different form?, 
each of" which is believed to have a great, miny modifications. Each 
of these secondary manifestations of the Sakti ia again said to have 
taken a variety of forms, and so on almost without end. Even the 
cow, and the jackals are decUiel to ba pirtt of Rhagtvati and vener- 
ated by the benighted natives of the country. Of the sixty primary 
forms of the Siva Sakti, tan are held to be the^iinf being distin- 
guished by the name of Das'a Maha Vidya or ten great Vidyas. 
Their names are as follows: — (I) Kali, (2) TdrA, (3) Sodasi. [4) Bhii - 
vanes'vari, (5) Bagaia, (6) ChhinnamastA, (7) Dhumavati, (S) Bhairavi, 
(9) Matangi and (10) Kamalatmika. These are the forms in which 
the Saktas generally adore the bride of Siva as their guardim 
divinity. The Saktas are divided into two leading branches, ih* 
Pakfinloharis and the Vam&oharis ; or the followers of the rig' 1 ' 
hand and left hand rituah With the former, the chief authority 
among the Tantras, which are too numerous to be enumerated i» 
this place are the Mantra Mabodadhi, Sarada Tilaka, Kalikft Tantr., 
etc., While the impure ritual adopted by the latter is e ° mi °\ 
chiefly in the Kulaehudamani, Rudra Yamala, Syama Bahama. 
Tantra, and similar works. * . f 

The Vimls or the left-hand worshippers, adopt a form of « ^ 
contrary, to that whioh is usual, and they not only worsb"> ^ 
Sakti of Siva in all her terrific forms, but pay adoration • ^ 
numerous fiend-like attendant!, the Yoginis, Dakinis, and the 



Book IX.] CHAPTER L. M1 

In common with the other branch of the S'Aktas, S'iva is also 
admitted to a share of their worshipful homage, especially i„ the 
form of Bhairava, as it is with this modification of the deity, that 
t be Varna worshipper is required to conceive himself te be identi- 
jieJ, just before he engages himself iu the orgies peculiar to his 
8JC t. Thus, " I am Bhairava, I am the omniscient, endowed with 
qualities. The object presented to the followers of the left-hand ritual 
is nothing less than an identification with Siva and his Sakti after 
death, and the possession of supernatural powers in this life. It has 
no precedent either in the Puranas or in the Vedas. It is 
quite peoulur in itself, and perfectly distinct from every other form 
of worship. The Kul&ruava Tantra declares:— "The Vedas are pre- 
eminent over all works, the Vaisnava sect excels the Veda?, the 
Saiva sect is preferable to thi< of Vijnu and the right-hand Sakta 
to that of Siva — the left hand is better than the right-hand division, 
and the Siddhftnta is better still, the Kauli is better than the Sid- 
dbanta, and there is none better than it. The V4 m ftoharis in 
general, and the Kaulas, iu particular, make a great secret of their 
faith, not because they are in any way ashamed to avow the impure 
rites they perform, but because, by being made public, the rites are 
said to lose their efficacy, and become abjrtive. " InwarJIy Saktas, 
outwardly 5*ivas, and in society nominally Vaisnavas, the Kaulas 
assuming various forms traverse the earth. 

The form of worship v.iriea according to the end proposed by 
the worshippers : but in all the form', the five Madras are 
indispensably necessary. These are Mamsya, Matsya, Madya, Maithuna, 
and Mudra (flesh, fish, spirituous liquor, women and certain mysti- 
cal gesticulations), They are called Makara, because they all begin 
with the letters m (*). Thus we read in Syama Rabasya:— " Wine, 
fle 8b, fish, Mudra, and Maithuna, are the five-fold Makara, which 
takes away all sin." Appropriate mantras are also indispensable, 
according to the immediate object of the adorer. These incantations are 
D0 more intelligible to us than Egyptian hieroglyphics, and consist 
»f meaningless monosyllabic combinations of letters. They are very 
great in number and are all deolar.'d tj ba highly efficacious, it' 
properly used aocording to the diotates of the Tantras, Take the 
Prasada mantra. It i, composed of two letters, H and S, and is one 
° the V9r y few to which any meaning is attempted to be attached. 
. h « Kularnava says:— The letter H ,is the expirated and S the 
""pirated letter, and as these two acts constitute life, the mantra 
" ay '«PW« is tin saut) with life, th« animital worll would not 



1014 



$Rt MAD DEVt BhAqAVATAM, 



have been formed without it, and exists but as long as it exists 8 , 
it is an integral part of tho universe, without being distinct from j 

as the fragrance of flowerj, and sweetness of sugar, oil of sesamm 

seerl, and Sakti of Siva. 

lie who Knows it, needs no other knowledge, he who repeats it, need 

practice no other act of adoration. The authority here cited is vet 

elaborate upon the subject. 

The rites practised by the VAm\charis are so grossly obscene, as | 
oast into shade the worst inventions whicS the most impure imaginatioi 
ean conceive (unbridled debauchery with wine and wo-nen). 

Solitude and secrecy being strictly enjoined to the Vamls the 
invariably cdebrate their rites at midnight and in most unfrequented am 
private place*. Those, whose immediate object is the attainment o 
super-human powers, or whosj end is specific, aiming at some partieulai 
boon or gift, are more strict on the point, lest they reap no fruits of theii 
devotion. They never admit a companion, not even of their owt 
fraternity, into the place of their worship. Even when they are believer 
by the credulous Hindus to have become Siddhas, that U, possessed c 
supernatural powers ; or, in other words, when they have acquire J suffi- 
cient art to impose upon their ignorant and superstitious countrymen, 
and have estiblished their reputation as men capable of working miracles, 
they take every care not to disclose the means through which thay hare 
attained the object of their wish, unless revealed by some accidental 
occurrence or unlooked for circu-nstance. Those whose object is of 8 
general character, bold a sort of cinvivial party, eating and drinku? 
together in large numbers, without any great fear of detection. But jet 
they always take care to choose such secluded spots for the scenes of then' 
devotion as lie quite concealed from the public view. They generally p« 8 
unnoticed and are traced out only when we make it our aim to detect 
them by watching over their movements like a spy. At present, as their 
chief desire appears to be only the gratification of sensual appetites, the} 
are at all times found to be more attentive to points which have direct 
reference to the indulgence of their favourite passions, than those mi" 01 
injunctions which require of them secreiy and solitude. 

We shall now enumerate some of the leading rites observed by 
the Vamaobarit of this country. The drinking of apiiituous liquors, 
more or lees, is with them no less a habit than a "j 1 "' 0 "' 
practice. Here it should be observed that the orthodox Vamis will««^ 
touch any foreign liquor or wine, but use only the country doasta, 
they drink out of a «up formed either of the nut of a oooja, ot of a « 



I 1* J CfHAPTJEiR t. lolfi 

,kiill. They hold the bowl on the three ends of the three 6ngers of the left 
h.nd.ri», the thumb, the little finder, and the one next to the thnmk 
,] 0S iu<: the two other fingers. The liquor is first offered to their e 1 
Mviaityin quart bottle, or pints but more frequently i„ cheeped 
lal ,hcu jars, and then d.stnbuted round the company, each member 
wins: a eup exclusively hie own. If there no company, the wor 
hipper pure the liqtur into his own cup, and after holding it in the 
nanner j.Ht descnbad, repeat, his Bija Mantra, while covert it with 
,h ri-ht hand. The VAmachari, then, whether he be a sole worshipper 
,r a member of a party, brings the cup filled with the heart-stirring liquid 
n contact with his forehead, as a mark of homage paid, and then empties 
tat a single sip. No symptom of nausea must be shewn, and no 
pittle must be thrown, indicating dis-relish of the celestial nectar to 
vhichthe liquor is said to be converted by the repetition of the holy 
est. Three times the cup must go roun 1 over and over, before any 
»od can be put to the mouth. There are certain technicalities in vogue 
mong these, which they use in their parties. For instance, when boiled 
ice is to be served, they say distribute the flowers ; the drinking cup is 
died pittra ; onions, nutmegs ; the bottles, jantras, etc. They call 
lemselves and all other men that drink wine, bfrs or heroes, and those 
iat abstain from drinking, pas'us, i e„ beasts. At the time of the 
nncipal initiation, or mantra grahana, that is, when the specific of 
ija mantra is received from the Guru, he and his tie* disciple drink 
•getbor, the former at intervals giving instructions to the latter as to 
>e proper mode of drinking. 

Many ludicrous anecdotes are told of Kaula gurus and 
sciples, when heated with the intoxicating drug ; when their brains 
8 exmteJ '°y drinking copiously, their conduct towards each other 
»» little agree with the relation which subsists between them. Some 
m8s t " e elation is quite inverted and the disciple act9 the part of the 
U1 'u. and puts his feet on his held which the latter quietly submits 
1 'his height of profanation on the part of the former. 

tare is stilt another variety of the Vatnis who substitute certain 
lst «ies in the place of wine. These mixtures are declared in the 
Ml . ras to ^ 9 equivalent to wine, and to possess all its iutiiusio virtues 
C(! ° U ! the power of intoxication; such as the juice of the coooanut 

" v «l m u vessel made of Kansl, the juice of the water lemon mixed 
nt ' U ^ ar ' * n(1 e *P ose d to the Sun; molasses dissolved in water, and 
'"."etc ,U * °° Ppee * esSe1 ' th8 ^ uics of tbe p,aUt CdI ' ed 3oai * 1 * < ' a ' 

, e g^*!' ^e ceremonies, which not only comprehend the worship of 
'' but are performed for the attiiiuuiont of some proposed object, 



iM Snt &iXb Mvi bhAgavatam 

the presonoe of a female, ns tlie living representative, and the lyp, 
of the goddess, is iuiispensably necessary. Suoh ceremonies an 
specific in their naUre, and are cilled Sadhanas. Some who an 
more decent than the rest of the sect, j >in with their wives in tin 
celebration of the gloomy rites of Kali. Others make their belovei 
mistresses partners in the joint devotion. Here tbo rite assumes i 
blacker aspect, The favourite cancubinc is disrobed, and placed b; 
the side or cn the thigh of her nuked paramour. In this situation. 
usual calmness of the mind must he preserved and no evil lodged ii 
it. Such is the the requisition of the bistro, say the Vamis 
when reproached for their brutal pneticea. But here wa first remim 
them of the fivefold Makara, and then ask them the plain question 
bow many among them c»n really boast of ever attaining to sucfc 
a state of perfection, and such thorough control over the passion 
as to keep thorn unrulflled, or from being inflamed in the midst o 
such excitiug causes. 

In this way is performed the rite cilled the Mantra SadhanS 
It is, as must be oxpeoted, carcieJ on in great secrecy, and is sak 
to lead to the possession of supernatural powers. The religious par 
of it is very simple, consisting merely of the repetition oftleMuli 
Mantra which tniy or may not bo preceded by the usual modeo 
Sakta worship. Henc 3 it ii called the Mantra SAdhana, to dutanganl 
it from other sorts of Sidhanls, which we s ball preeently notice 
\het ten p. in. the devotee under pretence of going to bed, retire 
into a private chamber, whe.e, calling in bis wife or m.stress, m 
procuring all the necessary articles of worship,' such as w.«, B*« 
water, a string of beads, etc,, he .hub the doors and 
the room, and sitting before a lighted lamp, joins with to. 
partner in drinking npto one, two, or three o'clock m the *orn. * 

One of our neighbour,, a rich and respectable man in the v*« 
community, was in the habit of holding private 
stress every night, for the purpose of mabng the 
had a string of b 3 ads made of cbandal's teeth, wh.cb .s yet pre ^ 
in bis family, as a precious relic. The bead* .re beheved t ^ 
endowed with a sort of animation, to drink or absorb mil* 
„bew the appearance of g.im laughter when w.ne .. > J™^ M 
ifc We have ourtselves seen tbo rotary aud tried its allege 
found- uolbing in it verifying the above etatemeuls. „ ^ 

There ia another sort of devotion, called the " SavaSM ajn^ ^ 
object of whiob is to acquire an interview with and com 



jjooi A] CHAPTER ii. 10W 

t bo impure spirits, such as the Danas, Talas, Bellas, Bhutas, Pretas, 
&kinis, DakinJs, and other male and female goblins, so that they 
may be ready at oommand to do whatever task the worshipper shall 
be pleased to commit to their charge. In this horrible ceremony, a 
dead body is necessary. The corpse of a chandala is preferable to 
any other. But that which is" declared to be the most meritorious, 
forming the shortest path to the acquisition of dominion, is the 
body of a chandala, having died a violent death, on Tuesday or Saturday, 
days sacred to Kalt and on the day of the total wane of the moon. 
Such a conjunction of circumstances can rarely take place, and conse- 
quently any dead body serves the purpose. The rite assumes different 
forms. According to some authorities, the adept is to be alone at 
midnight in a s'masana, or a place where dead bodies are either 
buried or burned, and there to perform the prescribed rights, seated 
on the corpse. Acoording to others, he must procure in the dead 
of night, four lifoless bodies, cut off their heads, and then bring 
them home. Plaoing these at the four corners of a square board, he 
should take his seat upon it, which with the worshipper upon it, 
must be supported by the four heads. In this latter method, the 
Guru is sometimes seated in the front, for giving necessary directions, 
as well as for the purpose of encouraging the novice and to prevent 
his sinking down under fear. Bjt whatever be this preliminary step, 
the leading features in either case are the same. The worshipper 
must be furnished with spirituous liquors, and fried rioe, and grain. 
Thu9 supplied, he, after worshipping the Sakti ia the usual manner' 
must continue repeating his Mula Mantra without interruption. This 
sort of prayer is called Japam. Ere long, he is said to be troubled 
with a hundred fears and assailed by a thousand hideous appearances. 
Infernal beings, some skeleton-like, and others pale as death, some 
one-legged and others with feet turned baekwords, some with flaming 
trands taken from funeral piles in their bands, and others tall as 
pdra trees, emaciated, ,71th hideous faces, and worms hanging r rom 
ev "y part of their bodies, now dance round him, now terrify him 
with frowning countenances, and now threaten him with destruction. 
' ,ha corpse itself, upon which he has taken his seat, seems suddenly 
. to r evive, its pale eyes begin to sparkle and wear a furious look, now 
ik l»«ghi and then opens "wide its mouth, as if to devour him, who 
18 'hus oppressing it with hU burden, and, Oh ! dreadful to mention, 
Dow it attempts to rise and mount in the air. The heals also are 
to show the same fearful appearanoes. In the midst of these 
t9,t °». the devotee is required to persevere, to keep steadily in view 

128 



1018 flKt MAD DEVt BHAGAVATAM 

the object of bis devotion, to fix bis mind; firmly on bis tutels 

goddess and to pay no regard to the fiend-like phantoms. To tb 

reviving corpse and heads* he is directed to present Wine and f 00 < 

with the view of paoifyiug them. If by giving way to fear, he trie 

to escape by flight) ho instantly falls down insensible on the groiim 

and either dies on the spot or turns* mad for life. Bat if, i n 8 pii 

of such apalling dangers, he can continually maintain his grourn 

the evil spirits gradually caase to frightea him, aud are at la< 

■enslaved to his absolute will, like the genii represented in the stor 

of Aladdin's Wonderful Lamp. 

We now come to the blackest part of the Vama worship, Tt 

oeremony is entitlel Sri Chakra, Purnabhi?eka, the ring or fu 

initiation. This worship is mostly celebrated fn mixed societu 

composed of motely groups of persons of various oastes, though nc 

of creeds. This is quite extraordinary, since, according to the estal 

lished laws of the caste system, no Hindu is permitted to eat wit 

an inferior. But here the law is at once done away with, and person 

of high caste, low caste, and no caste, sit, eat, and drink togethe 

Ihis is authorised by the Sastras in the following text: — " Whilst tl 

Bhairavi Tantra (the ceremony of the Chakra) is proceeding, all casti 

are Brahmanas — .vhon it is concluded tbey are again distinct. (3y5m 

Rahasya). Thus, while the votaries of Sakti observe all tbe distim 

tions of caste in public, they negleot them altogether in tbe pei 

formance of her orgies, 

The principal part of the rite called tbe Chakra is the ^ak 

SadhaoA, or the purification of the female representing the &kt 

In the ceremony termed the Mantra Sadbana, we have alread 

noticed the introduction of a female, the devotee always making h 

wife or mistress partner in the devotion. This cannot be dono in 

mixed society. For although the Vamls are so far degenerated as I 

perform rites such as human nature, corrupt as it if, revolts fro" 

with detestation, yet they have not sunk to that depth of depravij 

as to give up their wives to the licentiousness of men ofb 6sS 

oonduot. Neither is it the ordination of the Sastras. For this purp«* 

they prescribe females of various descriptions, particularly, ^ tn ® j 

girl, a female devotee, a harlot, a washerwoman, or barber a * ^ 

female of the Brahmanioal or Sudra tribe, a flower girl or a mil' 1 * 

to the 



(Devi Rahasya). Some of the Tantras add a few more w 
such as, "a princes*, the wife of a KApali or of a ohftndala, of » 
or of a conoh-eelW ■ (Reb»ti Tantra). Others inewwe foe E ' 



Book IX.] CHAPTER L. l019 

to twenty-sit, and a few even to eixty.four. These females are distin- 
ruished by the name of Kula Sakti. Seleoting and procuring females 
[rom the preoediug ol isses, tie Vamacharis are to assemble at midnight 
in some sequestered spot in eight, nim or eleven couplos, the men 
vpresenting Bhairavas or Viras, and the woman Bhairavis or Nayikas. 
[n some cases a single female representing the S'akti is to be procured. 
For this purpose a womati of a black complexion is always preferred, in 
ill cisas, the Kula Sakti is placed disrobed, but richly adorned with 
irnameiits on the left of a circli (chakra; desoribad for the purpose, 
vhenca the ceremony derives its name. Sometimes she is made to stand, 
; fark naked, with protuberant tongue and dishevelled hair. She is 
Jim purified by the recitatnn of many mantras and t«t«, and by the 
)3iformance of the mudr X or gesticulations. Finally she is sprinkled over 
vith wine, and if not previously initiated, the Bija mantra is thrice 
•epeated in her ear. To this succeeds the worship of the guardian divinity} 
ind after this, that of the femile tj whom are now offared broiled fish, 
lash, fried peas, rice, spirituous liqmrs, swaetmaats, flowers and other 
>fferings, which are all purified by the repeating of incantations and 
the sprinkling of wine. It is now left to her choice to parUke of the 
jffaringa, or to rest contended simply with verbil worship. Mast fre- 
, ien My she eats and drinks till she is perfectly satisfied, and the refuse 
.shared by the persons present. If, in anyone, she refuses to touch 
>r try either meat or wine, her worshippers paur wine on her tongue 
•hile standing, and receive it as it runs down her body in a vessel held 
Wow. This wine is sprinkled over all the dishea which are now served 
among the vo'.aries. 

Such is the preliminary called the purification of S'akti. To this 
meeeeds the devotional part of the ceremony. The devotees are now to 
repeat their ndicil mantra, but in a manner unutterably obscene. Then 
follow things tco abominable to enter the ears of men, or to be borne by 
the feelings of an enlightend community ; things of which a Pibenus 
*ouldbe ashamed, and from which the rudest savage would turn away 
bis face with disgust. And these very things are contained in the 
directions of the S'istras, "Dharma dharma Havirdlpte SvMmagnau 
nanasas'moha, SusumnA Vartmana Nityfc Maksmittim juhomyanam. 
Svahautam mantra muchuarya Milam smaram pwam. • 
T&ra dvayantarag»tam Paramananda Karanam. Om Pr.Ws 
Hastabhyam avalambya Unmant Srucha, Dharma dharma 
Vahnau jahomyabam. * * * *. Samp^jya K f m sanUpya 
nattv& paraspasm, Samhara Mudraya Mantri S**» 



1020 SRI mad devI BHAGAVATAM. 

visarjj»ye{." Those who abide by the rules of the Sa.tras are oompara. 
tivelyfew; the generality confine themselves ohiefly to those parts that 
belong to glnttony, drunkenness aad whoredom, without acquaints 
themselves with all the minute rules and incaatations of the Sastrus, 
The chakra is nothing more than a convivial party, consisting of the 
members of a single family, or at which men are assembled and the com- 
pany are glad to eat flesh and drink spirits under the pretenee of a reli- 
gious observance. 

The Saktas delineate on their foreheads three horizontal and semi- 
circular lines, with ashes, obtained, if possible, from the hearth oa 
which a consecrated fire is perpetually maintained. But as such ashrs 
are not always procunble, they generally drjw lines of red sandal or 
vermillion. They sometimes aid a red streak up the middle of the fore- 
head, with a red circlet at the root of the nose. The circular spot, they 
mark, when they avow themselves, either with saffron or with turmeric 
and borax, but most frequently with red sandal, which, however, properly 
belongs to the Saiva sect. 

The beads are ravle either of coral, or of a certain species of stone 
called sphatic, or of human bone, or the teeth of a Chandala. This last 
sort is said to be replete with miracles, and is much valued by the V&mii- 
charis. The seeds of the Rudraksa and more specially what they call 
the Sunkbya Gutika are highly prized by the Daksinas 

There is another set of impostors who pretonl to have obtained domi- 
nion over the impure spirits. These go about doing miracles among the 
ignorant Hindus, by whom they are called in for various purposes, 
generally for curing diseases, barrenness, - etc. They invariably come at 
night, in a body of two, three or four persons, one of whom is always 
a ventriloquist. They require to be broughtjyava flowers, whioh aresacreJ 
to Kali, » sweetmeats, ourds, etc., which being placed on the floor of a 
room, they and the visitors enter the room. The worship of the Sakti 
is now performed and then the lights are extinguished. The chief ^ 
then begins to call his vassal goblin by name, saying, "Arambaraye, 
Arambaraye," and a hollow voice answers from a distance. "Here 1 » m 
coming." Soon after a variety of sounds are heard as if some one knocking 
at the door, windows, roof, etc., or if it be a oot, the thatohes shake, 
the bamboos eraok, eto., in short, the room is filled with the presence 
of the spirit. Now the head inpostor asks him a number of questions as . 
the natuie of the disease to be cured, and then begs some medicine to J 
given, on whioh a sound is heard, as if something were thrown on 
floor. The lights being then brought in, roots of plants or some si 



ooi IX.] CHAPTER L 



1021 

,iogi are discovered. Id this way, the commanders of ghost* i mD0 
poa the oredulous Hinlus. The process is oalled Chandu;ja„a " 
nkeoing the ghost. The impostor, always fail before men offense in 
wir attempt to call in the ghost. 

The tenets of the Saktas open the way for the gratification of all the 
miMlippetitea, they hold out encouragement to drunkards, thieves and 
aooits; they present the means of .satisfying every lustful desire ; they 
lunt the feelings by authorising the most cruel practices, and bad 
la ii to commit abominations which place them on a level worse than tt e 
easts. The Saktya worship is impure in itself, ob ceue in its practices, 
nd highly injurious to the life and character of men." 

Extracts from the Calcutta Keview No XLV1 1, March 1855. 

Pages 31-07. 

By H. H. Wilson, L. L. D., and P. It. S. Calcutta, 1840. 



Book X.J 



CHAPTER I. 



102 



the: tenth book, 



CHAPTER I. 

1-6. Nlrad* s»id: — " 0 Nirayana ! 0 Thou, the Supporter of tb 
whole world ! The Preserver of all ! Thou bust described the glotioi 
characters of the Devi, that take away all the sins. Kindly descril 
now to me the several forms -tb*c the Davt assumed in every Manvai 
tara in this world as well as Her Divine Greatness. 0 Thou, full of mm 
Describe al80 ho<v and by wLom She' was worshipped and praised 
how She, so kind to the devotees, having teen thus pleased, fulfil] 
their desires. I am very eager to hear these, the very best ai 
blissful characters of the Devi. Sri Narayana ?aid:— " Hear, 
Maharsi ! The glories and greatness of the Devi Bhagavati lear]iu<; 
the devotion of the devotees, capable of giving all sorts of weall 
and destroying all sins." From the navel lotus of Visiiu. t 
holder of the Chakra (discus), waB boru Brahma, the Creator of tli 
uqiverse, the great Energetic One, and the Grand She of all llie \mhK 

7-14. The four faced Brahma, on bt>ing bcrn, produced fiem II 

mind Svayambhuva Mann and hii wife Sitarupfl, the einWiuiei 

of all virtues. For this very reason, Svayambhuva Maiiu Ims bei 

known as the mind-born Son of Brahma. Sv&jarobhuva Mnnu g 

from Brahma the ta-k to creite and multiply ; he made an eartbe 

image of the Devi Bhagavati, the Bestower of all fortunes, on the bett 

of the sanctifying Kaira Saraudra (ocean of milk) and he engaged him""' 

worshipping Her and began to repeat the principal mystic mantra of W| 

bhava (the Deity of Speech). Thus engaged in worship, Svayand'"' 

Mann conquered by and by his breath and food and observed Y«» 

• - - hand" 



Niyama and other vows and became lean and thin. For one 
years he remained standing always on one leg and became s 
in ooritrolling his six passions lust, anger etc. He meditafe ^ ( 
feet of that Adya Sakti (the Primordial Sakti) so ^ ^ 
became inert like a vegetable or mineral matter. By h' 8 ^ a f {iD(y | M 
the World Mother appeared before him and said :— " 0 ' 
divine boons from Me." Hearing these jojou* words, the * 
his long cherished and heart.felt boon, so very rare to the ^ Tb( 

15-22. Mana said:— " 0 Large eyed Devi I v 1 , J . , 0 Tbo 1 
residing in the hearts of all I 0 Thou honoured, worshippe 
tbe UpiioldraM of the world 1 0 Thou, the Aaspioioos of » 



j()2 |, &tli MAD DEVf BHAgaVATaM. 

, y Thy Gracious Look, it is that the Lotus born has been able to create 
he worlds ; V.eriu is perserving and Rndra Deva is destroying in „ min l 
Thy command it is that Indra, the Lord of g ac hi, has got the 
bugt of controlling the three Lokas ; and Yarna, the Lord of the 
bpirted. is awarding fruits and punishing according, to their merit. 
ir demerits, the.deceased ones. 0 Mother! ByThyGracp, Varuna the 
ioWer of the noose, has become the lord of all aquatic 'creatures and 
, preserving them ; and Kuvera, the lord of the Yaksas, has become 
,be lord of wealth. Agni (fire), Nairrit, Vayu ( w i nd)> J,,^ ftnd 
Vnanta Deva are Thy parts and have grown by Thy power. Then 0 
)evt ! If Thou desirest to grant me ray desired boon, then, 0 Thou 1 the 
Vuspioious One ! Let all the great obstacles to my work of procreating i n 
,liis universe and increasing my dominions die away. And if any body wor- 
ihipa this great Vagbbava Mantra or any body hears with devotion this his. 
jry or makes others hear this, they all shall be crowned with success and 
wjoyment and Mukti be easy to them. 

2:1-24. Specially they would get tha power to remember their past lives, 
icquire eloquence in speaking, all round beauty, success in obtaining know 
edge, success in their deeds and especially in the increase of their posterity 
md children. O Bhagavati ! This is what I want most. 

Here ends the First Chapter of the Tenth Book on the story of 
Waynmbhuva Manu in the Mahapur&nam !§ri Mad Devi Bbagavatam 
>f 18,000 verses by Mabarsi Veda Vyisa. 

CHAPTER II. 
TLe Dcvt said:—" O King ! 0 Mightyarmed One ! All these I 
;rant unto you. Whatever you have asked fir, I give them to you. 
f am very much pleased with your bard 'lapasya and with your 
Japaui ol the VAgbhava Mantra. Know Me that My power is infallible 
« killing the Lords of the Daityas. O Child I Let your kingdom 
6 ^ ree "^m enemies and let .your prosperity be increased. Let your 
potion be fixed on Me and in the end you will verily get Nirvana 
Jjkti. 0 Narada ! Thus granting the boon to the highsouled Manu, 
' 9 Great Dev? disappeared before him and went to the Bindhya 
J"ge. 0 Devarfi I This Biudhya mountain increased in height so 
116 so that it was well nigh on the way to prevent the course 
° th « Sun when it was arrested by Mabarsi Agastya, born of 
«mbha ( wat6r j al>) The vounger gi8ter ofVijnu, VaradesW, is 
. y,D S here as Bindbyavasinf" 6 Best of the Munis 1 This Devi 
an °»>ject of worship of all. 



1024 SrI MAD DEvt BHAGAVATAM. 



7-8. Saunaka and the other Rifis said 0 Siita ! Who is that Bindh 
Mountain ? And why did He intend to soar high up to the Heavens \ 
resist the Sun's course ? And why was it that Agastya, the son ( 
Mitr&varuna quietened that rising mountain ? Kindly describe all these 
detail. 

9-15. O Saint ! We are not as yet satisfied with hearing the Glorif 
of the Devi, the ambrosial nectar, that have come out of your moutl 
Rather our thirst has beeu increased. Suta said : — " 0 Risis ! The 
was the Bindhya Mountain, highly honoured and reokoned as tl 
chief of the mountains on the earth. It was covered with big foresl 
and big trees. Creeping plants and shrubs flowered these and it looke 
very beautiful. On it were roaming deer, wild boars, buffaloes, monkej 
hares, foxes, tigers and bears, stout and cheerful, with full vigour an 
all very merrily. The Devas, Gandharbbas, Apsarls, and Kinnaras com 
here and bathe in its rivers ; all sorts of fruit trees can be seen ben 
On such a beantiful Bindhya Mountain, came there one day the eve 
joyful Devarsi Narada on his voluntary tour round the world. Seem; 
the Maharsi Narada, the Bindhya Mountain got up and worshipped bio 
with padya and arghya and gave him a very good Asana to sit. Wbei 
the Muni took his seat and found himself happy» t he Mountain began ti 
speak. 

16-17. Bindhya said :— " O Devarsi 1 Now be pleased to say*whenci 
vou are coming ; your coming here is so very auspicious! My house is eanetifie) 
today by your coming. 0 Deva I Your wandering is, like the Sun, theomisi 
of inspiring the being* with freedom from fear. So, 0 Narada I Kindly 
give out your intention as to your coming here which seems rather wonder- 
ful. 

18-28. Narada said 1 " 0 Bindhya ! 0 Enemy of Indra I (Once 
the mountains had a very great indueuoe. Indra cut off tbeir wings 
and so destroyed their influence. Hence the mountains are enemies o 
Indra). I am coming from the Sumeru Mountain. There 1 sa» 
nice abodes of Indra, Agni, Yama, and Varuna. There I saw the houses 
.of these Dikpalas (the Regents of the several quarters), which sbou ^ t '° 
objects of all sorts of enjoyments. Thus saying, Narada gave o 
, heavy sigh. Bindhya, the king of mountains, seeing the Mum nea^ 
• a long sigh, asked him again with great eagerness. " 0 Devarsi I 
have you heaved such a long sigh ? Kindly say." Hearing this, 
j*id :— " O Child 1 Hear the oause why I sighed. See ! The J de „ ; 
Mountain is the father of Gauri and the father-in-law 0 ^ M * & .,|,', 



therefore he is the moBt worshipped o£ all the mountaiof. The - ^ 



again, is the residence of ".Mabaleva ; hence 



that 



Book X.] CHAPTER II. 

1025 

worshipped and chanted as cipable of destroying a ll the sins 
Nis«lha, Nila, and GauJhamadana and other mountains ar« „ n *' i ■ ° , 
their own places. What more than this, that the S u ^ ^ * 
, bom thetho,andrayed Sun, the Soul of the universe, ct^Z 
j0 Dgw»th the planets and stars, thinks himself the supreme and , rei J b 
wnongst the mountains " I am the supreme ; there is none like" me in 
ih. throe worMs. Remembering this self-conceit of Sumeru, I si-hed so 
»«ly. O Bmdhya ! We are asceties and though we have no°need to 
|,«m« the* things, yot by way of conversation 1 have told this to you. 
Now 1 go to my own abode." 

Here ends the Second Chapter of the Tenth Book on the conversation 
Mtnen Narad) and the Bindhya Mountam in the MahS Puranam Sri 
\M Devi Hh&gavatam of 18,000 verses by Maharsi Veda Vyflsa! 

CHAPTER III. 

1-1(1. Suta said 0 Ri 9 is I Thus advising, the Devarsi, the great 
"inland Mun, going wherever he likes, went to the Brahmaloka. 
dter the Mum had gone, the Bindhya became immersed in great anxiety 
»d, becoming always very sorrowful, could not get peace. « What 

all 1 do now so as to overthrow Meru ? Until I do that, I won't be 
, t0 " 6t the P6ace of m y miuJ « ' n r health. The highsouled persons 
'"ays praised me for my enthusiasm and energy. Fie to my energy, honour, 
ame and family 1 Fj e to my strength and heroism 1 0 Risis ! With all 
tae cogitations in his mind, Bindhya came finally to this crooked 
ouclusiori Daily the Sun, stars and planets circumambulate round the 
umaru ; | lenca Sumeru is always so arrogant ; now if I can resist the 
'un's course in the heavens by my peaks, He will not be able to circum- 
mbiilate round the Sumeru. If I can do this, oortainlv I will be able to 
- rb tlle S|ltn "u in his pride. Thus coming to a conclusion, Bindhya 
'Hcd his arms tint were the peaks high up to the heavens and blocking 
10 passa S0 m the Heavens remained so and passed tint night with great 
"easiness and (liffi °ulty, thinking when the Sun would rise and he would 

s met His passage. At last, when the morning broke out, all the quarters 
°re clear. The Sud, destroying the darkness, rose in Udaya Giri. The 

y ooked clear with His rays ; the lotus, seeing Him, blew out with joy ;\ 
} 18 the excellent white water-lilies, at the bereavement of the Moon, 

1 facted thoir ieaves and closed as if at the separatiou of one's lover, 

^ *o a distant place. The people b^gan to do their own works on the 
* noe of day ; the worghip of the geds, the offerings to the Goas, 

129. 



1026 SrI MAD DEVt BIlAOAVATAM. 



the Homas and the offerings to the Pitris were set a going on (i n ^ 
morning, afternoon and evening respectively). The Sun marched on j D 
His course. He divided the day into three parts, morning, mid-day, am] 
after-noon. First of all he consoled the eastern quarter which seemed like 
a woman suffering from the bereavement of her lover ; then he consoled 
the south eartern corner ; then as He wanted to go quickly towards 
the south, His borse« could not go further. The charioteer Aruna, seeing 
this, infomed the Sun what had happened. 

17. Aruna spoke :— *' 0 Sun.! The Bindhya has become very 
jealous of the Sumeru as You circumambulate round the Sumeru Mountain 
daily. He has risen very high and obstructed your course in the 
Heavens, hoping that you would circumambulate round him. lie is thus 
vying with the Sumeru Mountain. 

18-26. Sufca said : — "0 Risis ! Hearing the words of Aruna, the 
charioteer, the Sun began to think thus :— " Oh ! The Bindhya is 
going to obstruct My course ! What can a great hero not do, when 
he is iu the wrong path ? Oh ! My noises' motions are stepped 
to-day! The fate is the strongest of all (Because Bindhya is strong 
to-day by Daiva, therefore he is doing this) Even when eclipsed by 
Rahu (the ascending node) 1 do not stop for a moment even ; and 
now obstructed in My passage, I am w.iiting here for a long time. 
The Daiva is powerful ; what can I do ? The Sun's course having 
been thus obstructed, all from the Gods to the lowest became helpless 
and could not make out what to do. Cbitragupta and others 
ascertain their time through the Sun's course ; and that Sun is now 
rendered motionless by the Bindhya mountain I What a great adverse 
fate is this ! When the Sun was thus obstructed by the Bindhya out 
of his arrogance, the sacrifices to the Devas, the offeriugs to the 
Pitria all' were stopped ; the world was going to rack and ruin. The 
people that lived on the west and south had their nights prolonge 
and they remained asle3p. The people of the east and the north were 
scorched by the strong rays of the Sun and some of them died ; some 
of them lost their health and so forth. The whole earth bee* 
devoid of Sraddbas and worships and a cry of universal dis^ 
arose on all sides. Indra and the other Davas became very an* 
and began to think what they should do at that moment. 

Here ends the Third Chapter of the Tenth Book on the ,ob 
of the Sun's course by the Bindhya Mointain in the m ^ 
Sri Mad Devi Bhagavatam of 1*000 verses by Maharsi Ve • 



POOK X.] 



CHAPTER III. 
CHAPTER IV. 



1027 



1.2. Suta sail:— 0 Risis ! Then Indra and all the other Devas, 
! taking Brahma along with them and plaoing Hi ra at the front, went to' 
i Mahadeva and took His refuge. They bowed down to Him and chanted 
sweet and great hymns to Him, Who holds Moon on His forehead, tho 
Deva of the Devas, thu-: — 

3-1. 0 Thou, the Leader of the hoat of Gods! Victory to Thee! 0 Thou 
Whose lotus feet are served by Uma, Victory to Thee ! 0 Thou, the Giver 
of the eight Siddhis and Vibhutis (extraordinary powers) to Thy devotee? 
Victory to Thee ! O Thou, the Background of this Great Thoatrical Dance 
of this Insurmountable Maya! Thou art the Supreme Spirit in Thy True 
Nature 1 Thou ridest on Thy vehicle, the Bull, and residest in Kailas'a • 
yet Thou art the Lord of ell the Devas. 0 Thou, Whose ornament is 
snakes, Who art the Honoured and the Giver of honours to persons ! 0 
Thou! the Unborn, yet comprising all forms, 0 Thou Sambhti ! That findest 
ploasure in this Thy O.vn Solf 1 Victory toThee ! 

fi-9. 0 Thou, the Lord of Thy attendants ! O Thru, Giris'a ! The 
Giver of the great powers, praised by Mahii Vifnu ! 0 Thou, That livest in 
the heart lotus of Vianu, and deeply absorbed in Maha Yoga ! Obeisance to 
Thee ! O Thou that can'st be known through Yoga, and nothing but 
the Yoga itself ; Thou, the Lord of the Yoga ! We bow down to Thee. 
Thou awardest the fruits of yoga to the Yogins, 0 Thou, the Lord of the 
helpless ! The Incarnate of the ocean of mercy ! The Belief of the diseased 
md the most powerful ! O Thou, whose forms are the three gunas, Sattva, 
h]o, Taraas 1 0 Thou ! Whose Emblem (carrier) is the Bull (Dharma); Thou 
irt verily the Great Kala ; yet Thou art the Lord of Kala ! ObeisaDce to 
Thee I (The Bull represents the Dharma' or Speech). 

11 Thus praised by the Devas, who take the offerings in sacrifices 
ho Lord of the Devas, whose emblem is Bull, smilingly told the Devas in 
1 deep voice:— 

H. 0 Thou, the excellent Devas ! The residents of the Heavens ! I 
«> pleased with the praises that you have sung of Me. I will fulfil the 
•aires of you, all the Devas. 

12-15. The Devas said:— "0 Lord of all the Devas ! 0 Giris'a I 0 
'hou whose forehead is adorned with Moon I 0 Thou, the Doer of good 
> the distressed. 0 Thou, the Powerful ! Dost Thou do good to us. O 
the Sinless One ! The Bindhya Mountain has become jealous of the 
3ru Mouutain, and has risen very high up in the Heavens and be has 
uoted the Sun's course, thereby causing greab troubles to all. O 



1028 SrI mad dev! bhAqavatam. 

Them, the Doer of good to all ! 0 Is'dna ! Dost Thon check the mountai ' 
abnormal n'se. How cau wc fix time if the Sun's course be obstruct^ 
And when there is no knowlodge, what is no.v the time, the sacrifices tot!/ 
Dovas and the offerings to the' Pi tris are no.v almost dead and gone n 
Dcva! Who will now protect us? We seo Theo as tho Destroyer 0 f tl e 
fear of us and of those who are terrified. 0 Deva! 0 Lord of Giris'a I li' 
pleased with us. ' ' 

16-18. 3ri Bhagavan said:— "0 Devas ! I have no power to curb 
the Bindhya Mountain. Let us go to the Lord of Rima and pay our rPS 
pects to Him. He is our Lord, fit to be worshipped. He is Oobinda, 
Bhagavan Vishu, the Cause of all causes. We will go to Him ami tell 
Him all our sorrows. He will remove them 

li). Hearing thus the words of Oiris'a, Indra and the other Devas with 
Brahmt placed Mahfidova at their front and went to the iw\ on r f 
Vaikuntha, trembling with fear, 

Here ends the Fourth Chapter of the lVnth Hook on the going of tin 
Dovas to Mahadeva in tho Mahftl'iirAnara Srimad Devi Bliilgavahm c' 
18,0 0 veixos by Maharsi Veda Vysisa. 

CHAPTER V. 

1-5. Suta said:— Then tho Dovas on arriving at Vaiknnihi, hi 
tfio Lord of Laksmi, tho Deva of the Deva--, the World-Teacto 
with his eyes beautiful like ['adtna PMm (lotus-Icavos), .-hining witl 
brilliance and began to praise Him in a voice choked with intern 
feelings of devotion, thus:-" Victory to Visnu ! O Lord of Kami, 
Thou art prior to tho Vinlt Purusa." O Enemy of the Daityas ! C 
Thou, the Generator of desires in all and the Bestower of the fruiti 
of those desires to all ! 0 Gobinda ! Thou art the Great Boar «« 
Thou art of the nature of Great Sacrifices I O Maha Visnu ! 0 Lord 
of Dharraa ! Thou art the Cause of the origin of this world I Thou 
didst support the earth in Thy Pish Incarnation for I ho deliveranci 
of the Vedas ! 0 Thou Satyavrata of the form of a Fish ! We but 
down to Thee. 0 Thou ! The Enemy of the Daityas I The Ocean ol 
meroy 1 Thou dost do the actions of the Devas out of mercy. 0 
Thou 1 the Tortoise Incarnation 1 That grantest Mukti to others I 
Obeisance to Thee I 

6-18. 0 Thou 1 That didst assume the- form of a ''oar for * h{ 
destruction of the Daityas Jaya and others and for raising the 
from the waters I Obeisance to Thee I Thou didst assume that for" 1 " 
Half man and half Lion— of the Nrjsimha Murti and tore asi«* f , 



r a.j CHAPTER V. 1Q29 

, lir4 nya Kas'ipu, proud of his boons, by Thy nail,. We bow down 
l0 Thee! Obeisance to Thee! That in Ihy Dwarf Incarnation, 
lidst deceive Bah, whose head got crazed by the acquisition ofth 
[ingtlom over the three Lokas. We bow down to Thee, that in Thy 
? (l ras'u Rama Incarnation, didst slay Karta VIryaryuna, the thousand 
wnrfed, and the other wicked Ksattrijas! Obeisance to Thee 1 That 
vert born of the womb of ltenukd as the son of Jamadagni. 
)beisauce to Tb-;e, of great piowess and valour, that in Thy Uilma 
[ncarnatiVn as the son of Da?'aratha, didst cut off the heads of 
hn wicked Raksasa, the son of Pulas^tya ! We bow down again and 
,i>n\n to Thoe, the Groat Loid, that in Thy Krifna incarnation, didst 
Iflner this earth from the clutches of the wicked King Duryodhana, 
Uwsa and others and didst establish the religion by removing the then 
nov.nling vicious ideas and doctrines. We bow down to Thy Buddha 
Incarnation, that Great Dova who didst come down here to put a 
top to the slaughtering of the innocent animals and to the per- 
oroiaace of the wicked sacrificial ceicmouies ! Obeisance to the Deva ! 
Vhcu almost all the pers( us in this world will turn out in future 
i llluchclus and when the wicjied Kings will oppress them, right and 
ctt, Thou wilt then incarnate Thyself again as Kalki and redress all tho 
;nevances ! We bow down to Thy Kalki Form ! O Deva ! These are Thy 
fen Incarnations, for the preservation of Thy devotees, for the killing of 
iw wicked Daityas. Therefore Thou art ciTed as the Great Reliever 
f all our troubles. 0*Thou ! Victory to The-J 1 The Deva to' he 
.Minium the forms of women and water lor destroying tho ailings of 
■no devotees! Who elso can bo so kind ! O Thou, the Ocean of mercy ! 
) Kisis ! Thus praising the yellow robed Vistiu, the Lord of all the 
^evas, the whole host of the Devas bowed down to Him and trade 
shfistamgas, Then Vifnu Oadadhara, hearing their hymns, gladdened 
; hera and spoke : — 

19-27. Sri Bhagav&na said: — " O Devas ! I am pleased with your 
il °tra. You need not be sorrowful. 1 will remive all your troubles 
; " a ' have become unbearable to you. 0 Devas ! 1 am very 
M to hear the praises that you have offered on Me. Better ask 
Joons from Me. I w iU grant them though very rare even and obtained 
ivith difficulty. Any person who rises early in the morning and recites 
svlth devotion this stotra ■ sung by you, will never experience any 
'orrow. 0 Devas! No poverty, no bad symptoms, no Vetaias nor 
tenets nor Brahma Raksasas nor any misfortunes will overtake him. 
No disoase, due to Vata (windy temperament), Pitta (bile) and Kapha 
P hle Sm) nor untimely death will visit him. His family will not 



1030 



SRl MAD DEVt BHAGAVATAM. 



be extinct and happiness will always reign there. 0 Devas ! fh' 
stotra can give every thing. Both the enjoyment and freedom will o OBl9 
within any one's easy access. There is no doubt in this. No.v what is y 0llt 
difficulty? Give out. I will remove io at once There is no t a bit 
of doubt in this. Hearing these words of Sri Bhagavan, the I) evi! 
became glad and spoke to Visnu. 

Here ends the Fifth Chapter of the Tenth Book on the Dovas' 
going to Visnu, in the Maha Puranam Sri Mad Devi Bbagavatamof 
18,000 verses by Maharei Veda Vyasa. 



CHAPTER VI. 

1-6. Suta said:— " 0 Rifis ! Hearing the word) of the Lord of 
Laksuii, all the Devas became pleased and they spoke:— The Devas 
said:—" 0 Deva of the Devas ! 0 Mvha Visnu ! 0 Thou, the Creator, 
Preserver and the Destroyer of the Universe ! 0 Visnu 1 The Bindhya 
mountain has risen very high and it has stopped the Sun's course. 
Therefore all the worka on earth are suspended. We are not 
receiving our share of Yajnas. Now where we will go, what m 
will do, we do not know. f§r? Bhagavan slid:—" 0 Devas ! There 
is now in Benares the Muni Agastya of indomitable po.ver, in 
devoted service of that Primordial Sakti Bhagavati, the Creatrix 
of this Universe. This Muni alone can put a stop to this abnormal 
Bindhya Ran;;e. Therefore it bahoves you all to go to that fiery Dvija 
Agastya at Benares where the people get Nirvana the Highest 
Place and pray to him (to kindly fulfil yom object). 

7-19. Suta said:-"0 Risis I Thus ordered by Visnu, tba gab 
felt themselves comforted and, saluting Him, went to the city of 
Benares. 

In a moment they went to the Holy City of Banares, and bathing there 
at the Manikarnika ghat, worshipped the Devas with devotion an 
offered Tarpanas to the Pitris and duly made their oharities. Then 
they went to the excellent As'rama of the Muni Agastya. 8 
hermitage was full ol quiet quadruped animals ; adorned with various 
trees, peacocks, herons, geese and Cbakravftkas and various oth.tf " 
tigers, wolves, deer, the wild boars, rhinoceros, young elephants, 
deer and others. Thpugh there were the ferocious animals, yet t ' ie p 4 ^ 
was free from fear and it looked exceedingly beautiful. On wr ' Tl0 ° 
before the Muni, tbe gods fell prostrate before him and bowed °^ 
again and again to him. They then chanted hymns to bim and »> • 
0 Lord of Dvijas ! 0 Thou honoured and most worsbipf»> > » lC ^ f 
to Tim. Tiwn art sprung from a water jar. Thou art the destroy" 



lOW 

ie ' 



L'X.] CHAPTER XLIV. l0k 

^t»p ! , Asura. Obei3ance to Thee ! O Thou, full of Sri, th e son of 
Pravaruna! Thou art the husband of Lopamudra. Thou art the 
tore house of all knowledge. Thon art the source of all the Sastras. 
)beisance to Thee I At Thy rise, the "waters of the ocean become bright 
m lclear ; so obeisxnee to Thee ! At Thy rise (Canopus) the Kas'a flower 
losioms. Thou art adorned with clots of matted hair on Thy head aod Thon 
Iways Hvost with Thy disciples. S*ri Rama Chandra is one of Tby chief 
isciples. 0 great Muni ! Thou art entitled to praise from all the Devas ! 
) Best ! The Store-house of all qualities ! O great Muni 1 We now 
down to Thee and Thy wife Lopamudra ! O Lord 1 O very Energe- 
| We all are vei 7 mu oh tormented by an unbearable pain inflicted on 
by the Bindhya Range and wo therefore take refuge of Thee. Be 
racious unto us. Thus praised by the gods, the highly religious Muni 
ttrastya, the twice born, smiled and graciously said :— 

20- 27. 0 Devas ! You are the lords of the three worlds, superior 
o all, highsouled, and the preserver of tbe Lokas. If you wish, you can 
ivour, disfavour, do anything. Especially He who is the Lord of heavens, 
rhose weapon is the thunderbolt, and the eight Siddhis are ever at his 
Brvioe is your Indra, the Lord of the Devas. What is there that he 
annotdo? Then there is Agni, Who burns everything and always 
'trriei oblations to tbe gods and the Pitris, Who is the mouth piece of 
he Devas. Is there anything impracticable with him ! 0 Devas ! Then 
gain Yama is there amongst you, the Lord of the R&ksasas, the Witness 
if all actions, and always quick in giving punishment to the offenders, 
hat terrible looking Yama Raja. What is there that he can not accom- 
>lish? 

21- 27. Still, O Devas ! if there be anything required by you that 
.waits my co-operation, give out at once and I will do it undoubtedly, 
learing these words of the Mnni, the Devas became very glad and joyfully 
»8»n to say what they wanted. 0 Maharsi ! The Bindhya mounta.n 
ias risen very high and thwarted the Sun's oourse in the Heavens. 

iry of universal distress and consternation has arisen and the three wor e 
're now verging to the ruins. O Muni! Now what we want » U... 
Ut Thou, by Thy power of Tapas, curbest tbe rise of this Bindhya 
fountain. 0 Agastya ! Certainly, by Thy fire and austont.es, that 
nountain will be brought down and humiliated. This is w a we 
want. 

Here ends the Sixth Chapter of the Tenth Book on the Devas' praying 
k » the Muni Agastya for checking the abnormal rise of the m . 
K»°ge in tbe Maha.. Purafam 6ri Mad Devi Uhagavatan of l*,wu 
rW8 «s by Mahar»i Veda Vyftsa. 



t 

1032 



Silt MAD DEVt BHAGAVATAM. 



CHAPTER VII. 



1-21. Sflta said :— Hearing the words of the Devas, Agastya, tin 
Best of the Brahmins promised that he would carry out their W ork- 
" 0 Rifis I All the"bevas then became very glad- when the Muoi, borr 
of the water jar* promised thus. They then bade good-bye to him am 
wont back gladly to their own abodes. The Muni then spoke to his wifi 
thus :— " 0 daughter of tiie King ! The Bindhya Mountain has baffle< 
the progress of the Sun's cmine and has thus caused a great mischief 
What the Munis, the Seors of truths said before referring to Kilsi, a | 
are now coming to my mind when I am thinking why this disturbance 
has overtaken me. They said that various hindrances would como tc 
him at every step, who is a Sadhu intending to settle at Kas'i. Let 
him who wants Mukti, nov?r quit Kas'i, the Avimukta place, in any caso. 
But, 0 Dear ! To-day I have got one hindrance during my stay at 
Kis'i. Thus talking with much regret on various subjects with his wife, 
the Muni bathed in the Manikarnika ghat, saw the Lord Vis'ves'vara 
worshipped Dandap&ni and went to the Kala Bhairava. He said in the 
following terms : — "0 Mighty armed Kalabhai'raval Thou destroyest the 
fear of the Bhaktas ; Thou art the God of this Kas'i City. Then why art 
Thou driving me away from this Kas'idham. O Lord ! Thou removes! 
all the obstacles of the devotoes und Thou preservest them. Then whyi 
O Destroyer of the sorrows of the Blnktis ! Art Thou removing 
from here ? Never I blamed others ; nor did I practise any hypocrisy 
with any person nor did I lie; then under wtat sin, Thau arb driving 
me away from Kas'i. 0 Risis ! Thus praying to Kala Bhairava, the Mum 
Agastya, born of water j ir and tho husband of Lopamudra, went to 
Sakji Ganes'a, the Destroyer of all evils and seeing and worshipping 
Him, went out of Kas'i and proceeded to tho south. The Mum, 
the ocean of great fortune, left Kas'i ; but ho Lecame very much distressed 
to leave it and he remembered it always, He began to march 0° 
with bis wife. As if riding on his car of asceticism he arrived a* 
the Bindhya mountain in the tiwnkling of an eye and saw that tU 
Mountain had risen very high and obstructed the passage of the Si" 1 
iu the Heavens. The Bindhya Mountain, seeing the Muni Agastya^ 
fron*, began to tremble and as if desirous to speak something ^ 
the earth in a whisper became low and dwarfish and bowed 0 
to the Muni and fell down with devotion in eastangas witn u ° . 
jmt like a stick dropped flat on the ground -• before the. 



jook %■) CHAPTER VIII. m 

, e j ag the Bindhya thus low, the Muni Agastya became pleased and 
,oke with a gracious look :-«0 Child! Better remain in this state 
.til I come back. For, 0 Chitdl I am quite unable to ascend to 
,ur lofty heights. Thus saying, the Muni became eager to go to the 
,uth ; and, crossing the peaks of the Bindhya, alighted gradually again to 
e plains. He went on further to the south and saw the Sri Saila Mountain 
,d at last went to the Malayachak and there, building his As'rama 
ermitagc), settled himself. 0 Saunka ! The Devi Bhagavati, worshipped 
, the Muni went to the Bindhya Mountain and settled there and 
icame known, in the three worlds, by the name of Bindhyavasini. 
22-20. Suta said :'-Any body who hears this highly pure narrativo 
the Muni Agastya and Bindhya, becomes freed of all his sins. 
II his enemies are destroyed in no time. This hearing givos knowledge 
the Brahmanas, victory to the Ksattriyas, wealth and corn to 
leVais'yas and happiness to the Sudras. 

If any body once hears this narrative, he gets Dharma if he wants 
haruia, gets unbounded wealth if he wants wealth and gets all desires if 
) wants his desires fulfilled. In ancient times Svlyam bhuva Maim 
orahipped this Devi with devotion and got his kingdom for his own 
fanvantara period. 0 Sauoaka ! Tbua 1 have described to you the holy 
laracter of the Devi in this Manvantara. What more shall I say ? Men- 
on please. 

Here ends the Seventh Chapter of the Teuth Book on the checking 
" the rise of the Bindhy* Range in the Miha I'urAnim Sn Mad Devi 
IMgavatam of 18,000 verses by Mahursi Veda Vyasa. 



CHAPTER VIII. 

'• Saunaka said:-"0 Suta ! You have described the beautitui 
arrative of the first Manu Svayambhuba. Now kindly describe to us the 
•rratives of other highly energetio Deva-like Manus, 

2-3. Suta said:— "0 Risis ! The very wise Narada, well versed in the 
oowledge of Sri Devi, hearing the glorious character of the first Sv&yam 
kuba Manu, became- desirous to hear of the other Manus and asked the 
toraal Narayana: -"O Deva 1 Now favour mo by leciting the origins 
ad Natives of the other Manus. 

*• Narlyana said:— "0 Devar ji ! I have already spokeu to you every- 
«»8 yarding the first Manu. Ho had worshiped the Devi Bhagavat?, 
ni thus he got his foeless kingdom. You know that then. 
, 5 ' 24 Manu bad two sons of gre it prowess, Priyavnta and Uttinapada. 
^governed their kingdoms with fame. The son of this Fr.yavr.ta, 

130 



1034 SRt MAD DEVl BHAGAVATAM 

of indomitable valour, is known by the wise asthe second Svarochisa Manu, 
Dear to all tbe beings, this Svarochisa Manu built bis hermitage near the 
banks of the Kalindi (the Jumna) and there making an earthen image of th 9 
Devt Bhagavati, worshipped the Devi with devotion, subsisting on de- 
leaves and thus practaised severe austerities. Thus he passed his twelve uars 
in that forest; when, at last, the Davi Bhagavati, resplendent with brilliance 
of the thousand Suns, bee »rae visible to him. She got very much pleased 
with his devotional stotrams. The Devi, the Saviour of the Devas, and 
Who was of good vows, granted to him the sovereignty for one Manvantara. 
Thus the Devi becaino famous by the name T3rini Jagaddhatri. 0 Mrada ! 
Thus, by worshipping the Devi Tarini, Svarochisa obtained safely the 
foeless kingdom. Then establishing the Dharraa duly, he enjoytd his king- 
dom with his sons ; and, when the period of his manvantara expired, he went 
to the Heavens. Priyavrata's son named Uttama became the third Manu, 
On the bunks of the Ganges, he practised tapasyi and repeated the Vija 
Mantra of Vagbhaba, in a solitary p'ace for three years and became blessed 
with- the favour of the Devi. With rapt devotion he sang hymus wholly to 
the Devi with his mind full ; and, by Her boon, got the foeless kingdom 
and a continual succession of soii9 and grandsons. Thus, enjoying the 
pleasures of his kingdom and the gifts of the Yuga Dharma, got in the 
end; the excellent place, obtained by tba bestllAjarsis. A very happy result. 
Priyavarata's another son named Tajaasa became tbe fourth Manu. He 
practised austerities and repeated the Kama Vija Mantra, the Spiritual 
Password of Kama on the southern banks of the Narmada river and 
worshipped the World Mother. In the spring and in the autumn be 
observed the nine nights' vow ( tbe Navaratri ) and worshipped the 
excellent lotus eyed Daves'! and pleased Her. On obtaining the De*» 
favour, be chanted excellent hymns to Her and made pranams. I eie 
he enjoyed the extensive kingdom without any fear from any foe or rom 
any other source of danger. He generated, in the womb of his wife, « 
sons, all very powerful and mighty, and then he departed to the exce en 
{region in the Heavens, 

The young brother of Tftmasa, Raivnta became the Fifth Manu i 
practised austerities on the banks of the Kalindi (the Jumna) and «P«J^ 
the Kama- Vija Mantra, the spiritual password of Kama, < * 
oftheSfldhakas; capable to give the highest power of speech an ^ ^ 
all the Siddhis, and thus he worshipped the Devi. He obt *| De suc(josS aIK l 
heavens, in-domitable power, uubamper ed and capable of al 
a continual line of sons, grandsons, etc. Then the unriva ° ffl4 »nd 
' hero'' Rai vats Manu established the several divisions of 
• . .... . -ii iL ui.. ..i ^ mnpllent region oi *« 



Book X.] CHAPER IX. 1035 

Hera end* the Eighth Chapter of the Tenth Book on the origin 
„f Mann in the Mahapufinam S'ri Mad Devi Bbagvatam of 18,000 
verses by Maharsi Veda Vy&sa. 



CHAPTAR IX. 

1-7. NAnlyana said: — "0 Narada ! I will now narrate the supreme 
gbries of the Devi and the anee.lote how Manu, the son of Anga, obtained 
excellent kingdom by worshipping the Devi Bhagavati. The son of the 
kin" Anga, named Chakgusa became the Sixth Manu. One day he went 
to the Brahmaisi Pulaha Risi and taking his refuge said :— "0 Brahmarei ! 
Thou removest all the sorrows' and afflictions of those that come under 
Thy refuge ; 1 now take Thy refuge. Kindly advise Thy servant bow 
he may become the Lord of an endle« amount of wealth. 0 Muni! 
What can I do s j that I may get the sole undisputed sway over the 
world ? How my arra9 can weild the weapons nnd manipulate them so 
that they may not be birfl J 1 ? Ho v my r.ioe and line be constant aud my 
youth remain ever the same, undeciyed V And how can I, in the end, 
attain Mukti ? O Muui ! Kindly dost Thoi give instructions to me 
on these points and oblige. Hearing thus, the Muni wanted him to 
worship tho Devi and said :-" O King ! Listen attentively to what I 
say you to-day. Worship to-day the all auspicious Sakti ; by Her grace, all 
your desires will be fulfilled. 



S. Chakausa said :-"0 Muni ! What is that very holy worship M 
Sri Bhagavati ? How to d > it ? Kindly describe all these in detail. 

9-20. The Muni said :-"0 King ! I will now disclose all about 
the excellent Puja of the Devi Bhagavati. Hear. You recite (mentally) 
always the seed mantra of VaVbtawa (Speech) (The Deity being Maha 
Sarasvati). If any one makes japam (recite, slowly) of the Vakbhava V»,a 
tbriee a day, one gets both the highest enjoyment here and, m the end , 
release (Mukti) 0 Son of a Kfattriya! There is no other Vija Mantra (word) 
better than this of V&k (the Word). Through the Japam of this Vija 
Mantra comes the increase of strength and prowess and all successes. By 
the Japam of this, Brahma is so powerful and has become the Creator; 
Visnu preserves the Universe and Mahes'vara has become the Destroyer ot 
the Universe. The other Dikpalas (the Regents of the quarters) and he 
other Siddhas have become very powerful by the power of th» Man*, 
and are capable of favouring or disfavouring others. So, , * 

y<m will become the Lord at unbounded wealth, mer 



1036 SrI mad devI bhAgavatam. 



this. O Narada! Thus advised by Pulaha Hi si, the son of the Kit 
Aoga went to the banks of the Viraja river to praotise austerities. The 
the king Chakausa remained absorbed in making Japam of the Vagbhav» 
Vija Mantra and took for his food the leaves of the trees that dropped on 
the ground and thus practised severe austerities. 

The first year he ate leaves ; the seoond year he drunk water and m 
the third year he sustained his life by breathing air simply and thus 
remained steady like a pillar. Thus he ramained without food (or twelve 
years. He went ou making Japara of the VAgbhava'Mantra and his heart 
and mind became purified. While he was sitting alone, absorbed in the 
meditation of the Devi Mantra, there appeared before him suddenly the 
Parames'vari, the World Mother, the Inewnate of Laksmi. The High- 
est Deity, full of dauntless fire and the Embodiment of all the Deva=, 
spoke graciously in sweet words to Chaksusa, the son of Anga. 

21-29. O Regent of the earth! I am pleased with your Tapasy^ 
Now ask any boon that you want. I will give that to you. Crtaksus^ 
said: — *0 Thou, worshipped by the Devas ! 0 Sovereign of the Deva 
of the Devas ! Thou art the Controller Inside ; Thou art the Controller 
Outside. Thou knowest everything what 1 desire in my mind. Still, 
0 Devi ! When I am so fortunate as to see Thee, I say "Thou grantest 
"me the kingdom for the Manvantara period." The Devi said:— "0 Best 
of the Ksattriyas I I grant unto you the kingdom of the whole world for 
one manvantara, You will have many sons, very powerful, indeed, awl 
well qualified. Your kingdom will be free fro a any dsngir till at last 
you will certainly get Mukti. Thus granting the excellent boon to 
Manu, She disappeared then and there, after being praised by Manu, with 
deep devotion. The Sixth Manu, then favoured , by the Devi, enjoyed 
the sovereignty of the earth and other pleasures and became the best of 
the Manus. His sons became the devotees of the Devi, very powerful 
and expert and became respected by all and enjoyed the pleasures of the 
kingdom. Thus getting the supremacy by the worship of the Devi, 
the Ch&ksuja Manu became merged in the end in the Holy Feet of the Devi- 
Here ends the Ninth Chapter of the Tenth Book on the narrative 

of Ch&ksuea Manu in the Mahapuranam Srimad Devi Bhdgavatam of 

18,000 verses by Mabarsi Veda Vyasa. 



CHAPTER X. 



1037 



CHAPTER X, 

14. Narayana said :— Now the Sevetitli \1 mu is the Uight llon'bh 
His Excellency the Lord Vaivasvata Maim Srfiddha Deva, honoured by all 
he kings, and the Enjoyer of the Highest Ulk=, Brahraananda. I will now 
peak of this seventh Manu. He, too, practised austoritios before the 
lighest Devi and by Her Grace, got the sovereignty of the earth for one 
ilanvantara. 

The Eighth Manu is the Sun's son, known a9 Slvanii. This por- 
anasjfl, a devotee of the Devi, honoured hy the kings, gentle, patient, 
nd powerful king Savarni worshipped the Devi in his previous births . 
ml, by Her boon, beoame the Lord of the ilanvantara. 

5. Narada aaid:— "0 Bhagavan ! How did this Savarni Mann 
rorahip in his previous birth the earthen image of the Devi. Km 11; ,'e.s- 
ribe this to me. 

6-1:3. Narayana said : "0 Narada! This E ghth Manu had b-en, 
store, in the time of Svarochisa Manu (the second Manu) , a friious 
int', known by the name of Suratha, born of the family of Chaitn, 
ml very powerful. He could well appreciate merits, clever in the science 
f archery, amassed ab'undince of wealth, a generous donor, a very liberal 
ian and he was a celebrated po t and honoured by all. He wa- skilled 
i all arts of warfare with weapons aud indomitable in cru.-bing his 
)es. Once on a time, some of his powerful enemies destroyed the city 
fKola, belonging to the revered king urd Micceedul in beseiging bis 
ipital wherein he remained. Then the king Suratl.H, the conqueior of 
H his foes went out to fight with the enemies hut he was defeated by 
hem. Taking advantage of this opportunity, the king's ministers robbed 
»n of all hU wealth. «'he illustrious king then went out of the city 
nd with a sorrowful heart rode alone on his horse on the plea of having 
game and walked to and fro, as if, absent-minded. 

14-25. The king, then, went to the hermiago of the Muni SumedhA, 
'Would see far-reaching things (a Man of the Fourth Dimensions). 
1 a nioe, quiet As'rama, surrounded by quiet and peaceful anima/s 
nd filIei1 with disciples. There in that very sacred As'rama, his heart 
eoame relieved and he went on living there. 

One day, when the Muni finished his worship, etc., the king went to him 
ad fluted him duly »ad hambly asked him the following :-"0 Muni ! 1 
01 ^ring terribly from my mental pain. 0 Deva on the earth ! Why I 

So much though Iknow everything, as if I am quite an 
m man - After my defeat from my enemies, wby does my mind become 



igno- 
now 



1038 SrI mad devI bhAgavatam 



oompassionate towards those who stole away my kingdom. O Best oftk 
knowers of the Velas ! What am I to do now ? Where to »n? u 1 
can I make ma happy ? Please spaak on these. 0 Muni ! No w i 
in want of your good grace. The Muni siid : — "O Lord of the earth I H ejl 
th) extremely won lerful glories of tha Devi that have no equal and tbt 
can fructify all desires. She, the M»ha Maya, Who is all this Wo ,u 
is the Mother of Brahma, Visnu and Mahes'a. O King ! Know verily thai 
it is She and She alone, that can forcibly attract the hearts of all the J1 V| 
and throw them in dire utter delusion. She is always the Creatrix, Preservtij 
an J Destructrix of the Universe in the form of Hara. This MihuMljj 
fulfills the desires of all the Jivas and She is known as the insurmountable 
KJlaratri. She is Kali, the Destructrix of all this universe and She it 
Kamala residing in the lotus. Knnv that this Thole world rests on Her 
and ic will become dissolved in Her. She is therefore, the Highest iul 
Best. 0 King ! Know, verily, that be alone can cross the delusion 
(Mjha) on whom the GriOi of the Devi falls and otherwise no one cm 
escape from this Anadi Moha. 

Here en Is the Tjn'.h Chip'iar of tha Tenth Book on the anecdote o.'tltj 
King Sunthi in the Mihi Pirinim Sri Mad Devi Bhagavatara of! 
13,000 verses by Maharfi Veda Vyha. 



CHAPTER XI. 

1-2. The king Suratha spok) : -"O Best of the twice barn ! Who is 
that Devi that you spoke just now? Why the Devi deludes all *«* 
beings? Whot for does She do so ? Whence is the Devi born? WW 
is Her Form ? and what ate Her qualities ? 0 Brahmin I Kindly ^ 
all these to me. 

3-9. The Muni spik* "0 King! I will now describe the »»»* 
of the Devi Bhag»^ati and why dojs She Uke Her Form in iw ^ 
Listen. In ancient days, when Bhigavan Narayana, the king ])( 
Yogis, was lying in deep sleep on the ocean on tbe bed of Ananta, » ^ 
bad destroyed the Universe, there came out of the wax of Ins ear ^ 
DAnavas, Madhu and Kaitabha, of monstrous appearances. The) ^ 
to kill Brahma, who was lying on the lotus coming out of t J^* 
Bhagavan. Seeing tbe two Daityas Madhu and Kaitabha yj'^t 
Hari asleep the Lotus-born Brahma beoitna very anxious a" ^ ^ ^ 
Now Bhagavau is asleep ; and these two in lomiUWe D a,t ^* s 



\ t XJ CHAPTER xi. 1039 

[ill me. Now what am I to do ? Where to go ? How shall I get 
, '.0 Chill ! Thus thinking, the high souled Lotus born suddenly 
e (, 0 u practical conclusion. He said :— "Let me now take refugo to 
Goddess Sleep, NidrA, the Mother of all and under Whose power 
igavan Hari is now asleep. 

10-21. Brahma then began to praise Her thus :— "0 Devi of J he 
ws ! 0 Upholdress of the world 1 Thou grantest desires of Thy 
0 t ees , 0 Thou auspicious ! Thou art Para Brahma ! By Thy Com- 
ml »11 are doini; respectively their works in their proper spheres ! Thou 
the Night of Destruction (K& la Ratri); Thou art the Great Night (Maha 
t,i). Thou art the greatly terrible Night of Delusion (Moha Ratri) • 
3ii art omnipresent ; omniscient; of the nature of the Supreme Bliss. Thou 
warded as the Great. Thou art highly worshipped ; Thou art alone in 
j world as highly intoxicated ; Thou art submissive to Bhakti 
v ; Thou art the Best of all the things ; Thou art sung as the 
-best ; Thou art modesty j Thou art Pujti (nourishment) ; Thou 

forgiveness (Ksaraa); Thou art Beauty (Kanti); Thou art the 
bodimsnt of meroy ; Thou art liked by all ; Thou art adorned by the 
ole world ; Thou art of the nature of wakefulness, dream and deep 
jp; Thou art the Highest ; Thou art alone Highest Deity ; Thou 

highly attached to the Supreme Bliss. There is no other thing 
n Thee. Thore is One only and that is Thee. Henco Thou artdeLo- 
iated as Ooe ; Thou beeomest again the two by^contaet with Thy 
iyi Thou art the refuge of Dharraa, Artha and Kama ; hence Thou 
ou art Three ; Thou art the Turiya (the fourth state of consciousness) 
we Thou art Pour. Thou art the God of the five elements , hence 
on art I'anchami (the); Thou presidest ever the 6ix passions Kama, 
i« etc.; hence Thou art fjjifthi ; Thou presidest over the seven days of 
'■ week unl Thou grantest boons seven by seven ; hence Thou art 
v en. Tliou art the God of the eight Vasus; hence Thou nrt 
'!»mi , Thou art full of the nine Ragas and nine parts and Thou art the 
"Ideas of nine planets ; hence Thou art Navami. Thou pervadest 
3 ten quarters and Thou art worshipped by the ten quarters ; hence 
>ou art named Das'amt (the tenth day of the fortnight) ; Thou art 
fved by the Eleven Rudos, the Goddeses of eleven Ganas and Tbou art 
of Ekadaa'i Tithi ; hence Thou art denominated Ekadas'i ; Thou art 
felve armed and the Mother of the twelve Adityas ; hence Thou art 
vadas'S ; Thou art dear to the thirteen Gagas ; Thou art the presiding 
'eity of Visve Devils and Thou art the thirteen months including the 
lalas Mftsa (dirty month), hence Thou art Trayodas'i. Thou dids>t 



1040 .- ^Rt MAD DEVt BhAgAVATAM. 



grant boons to_ the fourteen Iodras anJ Thou gavest birth to the fo^ 
Manus; hence Thou art Chaturdas'i. Thou art knowable by 
i'sfnliad is'i, Thou art sixtean armed and on Thy forehead the gj^ 
digits of tho Moon are aUays shining; Tlnu art the sixteenth ili 
(raj) of the Moon named Ami ; hence Thou art §odas'i. 0 Dave* 
Thou, though attributeless and formless, appearest in these forms : 
attributes. Thou h.ist ,uow enveloped in Moha and Darkness the [ t 
of Rama, the Bhagavan, the Deva of the Devas. These Daityas, Mat 
and Kaitabha are indomitable and very powerful. So to kill th 
Thou better dost awake the Lord of the Devas. 

25-34. The Muni said: — Thus praised by the Lotus-bom, 
TAmaM Bhagavati (tho Goddess of sleep and ignorance), the Beloved 
liliagavan, left Visnu and enchanted the two Daityas. 

On beiug. awakened, the Supreme Spirit Visnu, tho Lord 
the world, the Bhagavan, the Deva of the Devas, saw tha I 
Daityas. Those two monstrous Danavas, beholding Madhu Sad. 
came up before Him, ready to fight. The hand-to-hand fight las 
amongst them for five thousand years. Then the two Danavas, is 
dened by their great strength, were enchanted by the Maya 
Bhagavati and tald the Supremo Deity " Ask bson from us " Heai 
this, the Bhagavan Adi Purusi (the Prime Man) asked the b 
that both of them would be killed that day by Him, Those 
very powerful Danavas spoke to Hari again " Very Well. Kill as 
that part of the e'*rtb which is not under water." 0 King ! Bhagii 
Visnu, the Holder of the conch and 'club, spoke:— "All right. IuJe 
Let that be so. 

Saying this He placed their heads on His thigh and sevi 
them with His di>e (chakra). 0 King ! Tons Maha Kali, the Oc 
of all the Yogas arose on this occasion when the praise was offered 
by Brahma. O King ! Now I will describe another account bow 1 
Maha Lake mi appeared on another occasion. Listen. 

Here ends th» Eleventh Chapter of the Tenth Book on 
killing of Madhu Kaitabha in the Maha Puranam Sri Mad 
Uhigavatim of 15,000 verses by Maharji Veda Viyasa. 



CHAPTER XII. 
l-fi. The xMuni said>-" 0 King ! The powerful Atura >■* 
born of a She-buffalo, defeated all the Devas and became t 
of the whole universe. That indomitable Dftnava seized »»' 



Book X.] CHAPTER XII 

1041 

the rights of the Devas and began to eniov fch* ~i 
kingdom over the three worlds! The Devas, tlj / ^ 

expelled from their abodes in Heavens. They took Brahma 7" 
Leader and went to the excellent regions where Maha tbeir 
; Visnu resided and informed them of all that had been done "by tl t 
vicious Asura Mahi?a. They said:-" 0 Deva of the Devas! The 

insolent Mibisasura has becomo unbearable and he has fair™ 

e .. • i . , . lasen posses- 

e.ons of the rights and properties of the whole nost of the Devas 
and he is no* enjoying them. Both of you are quite capable to 
destroy the Asura. §o why do you not devise means to annihilate 
him in no time !" 

7-10. Hearing these pitiful words 0 f the Devas, Bhagavan 
Vismi became quite indignant. Sankara, Brahma and the other 
Devas all were inflamed with an ? er. 0 King ! From the face of 
the angry Hari, then emanated an Unusual Fire, brilliant like thousand 
Suns. Then by and by emanated fires also from the bodies of all the 
Devas who were filled then with joy. From the mass of fire thus 
emanated there came out a beautiful Female Figure. The face of this 
figure was formed out" of the fire that emanated from the body of 
M*h» Deva. Her hairs were formed out of the firo of Yama and 
Ht arms were formed out of the fire that emanated from Visnu. 

11-21. OKing! From the fire of the Moon came out two 
breasts; from the fire of Indra came out Her middle portion; from 
the fire of Varuna, appeared Her loins and thighs; from the fire 
of Earth, Her hips were formed; from the fire of Brahma, Her feet 
were formed; from the fire of the Sun, Her toes were formed; from 
the fire of the Vasus, Her fingers were formed; from Kuvera's fire, 
« nose came out ; from the excellent tejas of Prajapati, teeth I 

t"™ the fire of Asni ' Her three e y* s > from the fire of tha 

W1 'S 0 ' 8 * Her eye-brows and from the fire of VAyu, Her oars appeared. 
11-21. OLord of men! Thus Bhagavati Mahisamardini was born 
the Te 3 as (fiery substances) of tho Devas. Next Siva gavo Her the 
ul» (weapon spear); Vieim gave Sudus'ana (Chakia;) Varuna gave 
00l >ohsbell i Fire gave Sakti (weapon) ; VAyu gavo Hor bows and 
^ona; Indra gave Her thundor bolt and the bell of the elephant 
n lt ?at *5 Yama gave Her the Destruction Staff (Kila Danda); Brama 
Her the Rudraksa, rosary and Kamandalu ; the Sun gave Hor, 
tnj eV8 ^ P° re the wonderful raya ; the Time (Kftla) gave Her sharp axe 
two'* ' " l9 0CeaDs & 9ve H er fc he beautiful necklace and new clothes 
m nui aber) ; Vis'vakarma gladly gave fler the crown, ear-rings, 

131 



1042 Sflt MAD DEVt BhAgAVATAM. 

kataka, Angada, Chandrfirdha, tioklets; and the Himalayas gave Il er 
the Lion as Her Vehicle and various gems and jewels. 

22-30. Kuvera, the Lord of wealth gave Her the oup filled with 
the drink; Bhagavan Ananta Deva gave Her a necklace of snakes 
(Naghftra). Thus the World Mother, the Devi, became honoured' by 
all the Devas. The Devas, very ranch oppressed by Mahisa sura, then, 
chanted various hymns of praise to the World Mother MahesVari 
Maha Devi. 

22-30. Hearing their Stotras, the Deves'i, worshipped by the Devas, 
shouted aloud the War-Cry. 0 KiDg I MabisaBura, startled at that 
War-Cry, oame to Bhagavati with all his army corps. Then that <^reat 
Asura Mahisa hurled various weapons in the air and overcast the sky 
with them aod began to fight with great skill. The several generals 
Chiksura, Durdhara, Durmukha, Vaskala, Tamraka, Vidalaksa and 
various other innumerable generals as if Death incarnate, accompanied 
Mahisa, the chief Danava. A fierce fight then ensued. Then the 
Devi Who enchants all the beings, became redeyed with anger and 
began to kill the generals of the against party. When the generals 
were killed one by one Mahisasura, skilled in the science of magic, came 
' up quickly to the front of the Devi. 

31.40. The Lord of the DAnavas, then, by his magic power, 
began to assume various forms. Bhagavati, too, begun to destroy 
his those forms. Then the Daitya, the crusher of the Devas, assumed 
the form of a buffalo and began to fight. The Devi then fastened 
the anima 1 , the Asura, the Death of the Devas, tightly acd 
Cut off bis head by Her axe. The remainder of his 
forces, then, fled away in terror and disorder with a loud cry. 
The Devas became very glad and began to chant hymns to the 
Devi. 0 King ! Thus the Laksmi Devi appeared to kill Mahisasura. 
Now I will describe how Sarasvati appeared. Listen Once on » 
time the two very powerful Daityas Sumbha and Nis'umbha wert 
born. They attacked the Devas, oppressed them and siezed their 
houses and rights. The Devas became dispossess* i of their kingdoms 
and went to the Himalayas and offered stotras to the Devi with the great" 
devotion:-" 0 Deves'i! 0 Thou, skilled in removing the difficul J 
of the Bhaktas ! Victory to Thee! 0 Thou, the Sinless 0nfl ' 
age and death cannot touch Thee. 0 Thou I Death incarnate « ^ 
Danavas 1 0 Deves'i ! 0 Thou, of mighty valour and V r0 *™ if i 
Tbou, the embodiment of Brahma, Visnu and Mahe'sa ! U " fJ()V() . 
is Thy might ; Thou oaost be easily reached by the power » 



boot X.] CHAPTER XII. im 

tion. 0 Tbou, the Creator, Preserver and Destroyer! 0 Madbavi! 0 
Thou, the Giver of Blisi ! Thou daneest with great joy a fc the time of 
the dissolution of all the things (Pralaya). 

41-50. 0 Thou, full of meroy! 0 Deva Deve'si! Be gracious unto 
us , 0 Thou, the Remover of the sufferings of the refugees ! We now 
Cl) ina unto Thy .protection. The terror of Sumbha and Nis'umbha is liki 
an ea< llca.~ ocean unto us. Sive, save us from their fast clutchos. 0 Devi ! 
s»ve , 13 0 King! verily. When the Devas praised thus, the daughter of the 
Himalayas, Bhagavati beome pleased and asked " What is tha matter ?" 
In the meanwhile, there enitiedfrom the physical sheath of the Devi, 
another Devi Kaus'iki who gladly spoke to the Devas:— "0 Suras ! 1 am 
pleased with Thy Stotra. Now ask the boon that you desire. The 
Devas thon asked for the following boon: — " 0 Devi ! The two famous 
Daityas Sumbhi and Nis'umbha have attacked forcibly the three 
worlds. The wicked Lord of the Danavas, Sumbha, has overcome us 
by the power of his arm and is now tormenting us without any 
break. Kindly devise some means to kill him." The Devi said:— 
" 0 Devas ! Be patient. I will kill these two Daityas, Sumbha and 
Nis'umbha and thus remove the thoru on your way. At an early 
date I will dogjol to you" Thus saying to Indra and the other Devas, 
the merciful Devi disappeared at once before their eyes. The Devas 
with their hearts delighted went to the beautiful Sumeru Mountain 
ami dwelt there in the caves thereof. 

41-50. Here the servants of Sumbha and Nis'umbha Chauda and 
Munda, while they were making their circuits, saw the exquisitely 
beautiful Devi, the Enchantress of the world, and came back to Sumbha, 
their King and said: — 

51-60. "O Destroyer of enemies I O Giver of honour! 0 Great 
King! You are the Lord of all the Daityas and are at to enjoy 
ill the gems and jewels. To-day we have seen an extraordinary beanti- 
ful woman jewel. She is fit to be enjoyed by you. So now you 
would better bring that perfectly beautiful woman and enjoy, 
such enchanting women can be seen amongst the Asura w 
NagaKanyis Gandharbba women, DAnavis or men.' Hearing 
the words of the servant, Sumbha. the tormentor of the fc* 
» D&itya named Sugrlva as a messenger to tier. ^ ^ 

«M to the Devi as early as possible and spoke to ^ 
Sumbha had told bim. " 0 Devi 1 The Asura Sumbha is now ^ ^ ( 
H»»» of the three, worlds and respected by tha l»v». 



1044 



SrImad devI bhaqavatam. 



Ha is now enjoying all that is best, the gems and jewels. 0 Devi ! 
I am hia messenger sent here to convoy to you his message a 
follows :— " 0 Devi I 1 am the sole eDjoyer of all the jewels, q 
Beautiful-eyed I You are a gem ; so you would worship me. 0 Fair 
One ! All the gems and jewels that are in the Deva loka, in the Daitva 
loka, or amongst the regions of men, are under my control. So you 
would lovingly worship me.'' The Devi said: — " 0 Messenger I True 
that you are speaking for your King ; but I made a promise before' 
How can I act against it ? 0 Messenger I Hear what I promised. 

61-70. Whoever in the three worlds will conquer Me by sheer 
force and thus crush My vanity, whoever will be as etong as My 
self, He can enjoy Me. So the Kiog of Daityas can prove My 
promise true and by sheer force can marry Me. What is there with 
him that he cannot do ? So, Messenger ! Go back to your master 
and tell him all this so that the powerful Kumbha may fulfil My 
promise. Hearing thus the words of the Great Devi, the messenger 
went back to Sumbha and informed him everything regarding tho 
Devi's sayings. The very powerful Lord of the Daityas, fSumbha 
became very angry at the unpleasant words of the messenger and 
commanded the Daitya named Dhumrakfa:— " 0 Dhumraksa ! Listen 
to my words with gre.it attention. Go and cat?h bold of that wicked 
woman by her hairs and bring her to me. G 0 quickly ; do nut 
delay. Thus commanded, the very powerful and the best of the 
Daitjas, Dhumraksa, went at once to the Devi with sixty thousand 
Daityas and cried aloud to Her: — 

"O Auspicious One ! You would better worship quickly our Lord 
Sumbha, who is very powerful and mighty ; you will then acquire all 
sorts of pleasures ; else I will hold you by your hairs and take you to the 
Lord of the Daityas. 

71-80. Thus addressd by Dhumraksa Daitya, the enemy of the Dew* 
the Devi said:-"0 Powerful One 1 O Daitya I What you have spoken 
is perfectly right, but tell me first what you or your king Sumbha can ° 
to Me? When the Devi said thus, the Daitya Dh&mra,och ^J Tjj 
on Her at once with arms and weapons. With one loud noise, M bes v 
burnt him immediately to ashes. 0 King I The other forces ^ 
. partly crushed by the Lion, the vehiole of the Dert »nd 

away in disorder to all the quarters ; some became senseless oo o ^ 
Sumbha , the Lord of the Daityas, beoatne very angry. to bear 
face assumed a terrible form with eyebrows oontraoted. Then 
impatient with anger and sent in order Chanda, Munda and 



»kX.] chapter xii. 1045 

he three powerful Daityas went to the battle and tried their m i c bt to 
pture the Devi. The Devi Jagaddh&tri, 0 f violent prowess 
9 ing that these three Daityas were coming to Her, killed tbcm by Her 
dent and laid them prostrate on the ground. Hearing their death with 
their army, Sumbha and Nis'umbha eame in their own persons 
rogantly to the battlefielJ. Sumbha and Nis'umbha fought for a time 
th the Devi a terrible fight an 1 became tired, when the Devi killed 
em outright. When the Bhagavati, Who is all ibis world, killed 
,mbha and Nis'umbha, the Devas began to praise Bhagavat'i, tl ie 
[pine Deity of V&k (Word) incarr.ate. 

gl-93. 0 King ! Thus I have spoken to you in due order the manner 
which the baautiful Kali, M*ha Laksni and Sarasvati incarnated 
einselvcs on the earth. That Supreme Deity, the Devi Paratnes'- 
ri thus creates, preserves, and destroys the Universe. You better 
;e refuge of that highly adored Devi, that causes the distinction and 
i delusion of this Universe. Then only you will attain success, 
riyana said : —The k'n* Suratha, hairing these beautiful words of 
) Muni, took refuge of the Devi, that, yields all desired objects. 

I built an earthen ima->8 of the Devi and, with concentrated attention, 
mght wholly of the Dsvi and began ti worship Her with devotion, 
lion the worship wa* over, ho offered sacrifices of the bload of his body 
the Devi. Then the World-Mother, the Deity of the Devap, became 
as;dand appeared bofore him anj asked him :— Accept the boon that 
nlosire. When the Djvisail thus, the king asked from the Mahes'- 
•i that excellent kriowlo lge whereby the i,niKince U destroyed i\di\ 
well the kingdom free frjtn any dang3rs or dilficultieg. The Devi 
J:— "0 King ! By My boon, you will get your foeless kingdom in 
is very birth as wel' as the JSanam that removes ignorance. 0 King ! I 

II tell you also what you will be in the next birth. Hear. In your next 
th, you will be the son of the Sun and be famous as Savarni Mann. 
My boon you will be the Lord of the Manvantara, become very power- 
aid ycu will get good many sons. Thus granting him this boon, the 
»' disappeared. By the Grace of the Devi, Suratha became the Lord of 
i Manvantara. O Sadhu I Thus I have described to you the birth 

1 deeds of Savarni. He who hears or reads this anecdote with devotion, 
1 b e a favourite of the Devi. 

H «e ends the Twelfth Chapter of the Tenth Book on the anecdote 
Savwni Manu in the Mahapuranam Sri Mad Povi Bblgwtam 
* 000 ve "68 by Maharji Veda VyBsa, 



1046 Silt MAT) DEVt BHlQAVATAM, 



CHAPTER XIII. 

1-10. 3ri Narayatia spoke :— " 0 Child Narada ! Hear now the 
wonderful anecdotes of the births of the remaining other Manus. The mere 
remembrance of these birth anecdotes causes Bhakti to grow.and well up to. 
wavds the Devi. Vaivasvata Manu had six sons viz., Karusa, Prisadhra, 
Nabhaga, Dista, Saryati, and Tris'anku. All of them were stont an 1 strong, 
Once they all united wont to the excellent banks of the Jumna ami began 
to praotise Pranayama without taking any food and became engaged in 
worshipping the Devi. Each of them built sepir*tely an eirthen imaga 
of the Devi and worshipped Her with devotion and with various offeiings. 
In the beginning.they look the dry leaves of the trees that dropped of 
themselves for their food , then they drank water only, then breathed ait 
only; then the smoke from the fire of the Homa; then they depended on tbe 
Solar Kays. Thus they practised tapasya with great difficulties. The oon- 
tinual worship of the Devi with the greatest devotion made them conscious 
of their clear intellect, destructive of all sorts of vanities and dib- 
sion- and the Manu's sons thought only of the Hallowed Feet of the Devi ; 
their'intellects were purified and they were greatly wondered to see w.thm 
their Self the whole Universe. Thus they practised their Tapwyi Ml 
twelve years when Ufugavati, the Ruling Principle of tins U urn 
resplendent wiih the brillianc ■ of the thousand Suns, appeared before I- 
Th princes with their intelligences thus purifiod saw Her bowed o 
and with their lowly hearts, began to chant hymns to Her w, h 
l tion " O Is'an; ! 0 Merciful ! Thou art the Devi presiding over 
J' Thou art the Best. So Victory to Thee ! Thou art known by . • 
ngbhava Mantra. Thou gettest pleased when the , Vlgbhm . *» * 
related. 0 Devi! Thou art of the nature o Khm »» 
form of Mm). Thou gettest pleased with the repetition of Kl . 

Th u, that gladdenest the Lord ! Thou besto.es ^ „ 
the heart of the King of Kama. 0 Maha May ' 
Led Tbou givest that Unequalled Kingdom. 0 Thou at o 
' 5^1. 1 ^ou art Vi.nu, Surya Hara, ^ j 

When the highsouled princes pra.sed Her thus, Bhagavat . , 

1a 9 noke to them the following sweet word- i- ° »« i, *i. 

You S ve worshipped Me and pr.eti.ed, 1M£ , bri • * „ 
fch r,ou have become sinless and ^^J^ ** * . 
b90 TJthoroaghly purged and thus purified. Now »k 



>L] C)rtAPTER till. m 

Ue. I *«» grant them ere long to you. Tua Princes said • 
ODevi! We want unrivalled Kingdoms, many S0DS of Ug 
ngevity, continual enjoyment of pleasures, fame, energy, freedom in afl 
■tiona, and as well the good and keen intelligence. These will le beni- 
■ultous. The Devi said :—W hate ver you have desired, I grant them 
yon all- Besides I give you another boon. Listen attentively. By My 
r.ceyou all will b e the Lords of the Manvantaras and acquire strength 
,at will experience no defeat, and you will get prosperity, fame, energ), 
iwers, and a continual line of descent and abundant full enjoyments. 

22-32. Narfiyana said :— After the World Mother Bbrarnari Devi 
anted theui these boons, the princes chanted hymns to Her and then 
le instantly vanished. The very energetic princes acquired in that 
rth excellent kingdoms and abundance of wealth . They all had sons 
il thus established their families, and became the Lords of Manvantara 
their next births. By the Grace of the DevT, the first of the princes 
unisa became the Ninth Manu, the exceedingly powerful Daksa 
ivarni ; the second prince Prisadhra became the Tenth Manu, namej 
eru Savarni ; the third prince, the highly enthusiastic Nabhaga 
cunethe Eleventh Manu, named Surya Savarni ; the fourth prince 
i?ta became tho Twelfth Manu, named Chandra Savarni ; toe powerfu 1 
th prince Saryati became the Thirteenth Manu named Rudra Savarni 
J the sixth prince Tris'anku became the Fourteenth Manu named Vi§nu 
'varni and became the celebrated Lord of the world. 

33-41. Narada questioned: — "OWise One! Who is that Bhramari 
en? What is Her Nature? What for She takes birth? Kindly 
iseribe all this beautiful and pain destroying anecdotes to me. I 
11 not satiated with the drinking ot the nectar of the Glories of the Devi ; 
)' Jesire to hear further more is as strong as ever. As the drink 
: the nectar takes away death, so the drink of this anecdote of the Devi 
kes away the fear of death. Narayana said :-" 0 Narada I I will now 
'"•ate the wonderful glories of that unthinkable, unmanifosted World- 
Star, leading to Mukti. Hear, as a Mother behaves towards Her 
"M kindly and without any hypocrisy, so tho World-Motbor in all 
" lives manifests Her merciful sincere dealings for the welfare of the 
""anity. In days gone by, in the nether regions, in the city of the 
' ait yas, there lived a powerful Daitya named Aran*. He was * Umou* 
»'» Hater and a pakka hyproorite. With a view to conquer the Dew, 
1 wnt to the banks of the Ganges in the Himalayas, practised a very hw 
»P«y», to Brahma, taking Him to be the Protector of the Baity*, 
influenced by Tamo Guoa, he withheld in his body the live -Vayus 



1048 



fat MAD DEVt BHAGAVATAM 



and partook only the dry leaves and repeated the Gayattri Mantra W( ] 
practised austerities. Thus he practised (or full ten thousand years. Thet 
for another ten thousand years the Daitya lived drinking some drops o 
w.iter only ; then for another ten thousand years he remained by inhalinj 
air only ; and then for another ten thousand years he did not take anj 
thing and thus practised he his wonderful Tapasya. 

42-49. Thus practising his Tapasya, a Ibrt of wanderful halo o 
light emitted from-his body and besan to burn the whole world, Thi 
thing then appoared a great wonder. All the Devas then exclaimed. "Oh 
What is this ! Ohl What is this ! And they trembled. AH were verj 
much terrified and took refuge of Brahma. Hearing all the news from 
the Devas, the four faced Bhagavun rode on His vehicle, the Swan, airi 
with the Gayatri went very gladly to where the Daitya was practising 
his aisterities and saw that the Daitya was immersed in meditation 
with his eyes closed; and he looked, ns it were, blazing with fire, as if i 
second Fire himself. His belly had become dried up, body withered and 
the nerves of the bodies, too, became almost visible ; only the life brfatk 
was lingering there. Brahma then spoke to him :— "0 Child ! Auspiw 
to you I Now ask the boon that you desire. Hearing these gladdening 
nectar-like words from the mouth of Brahma, Aruna, the chief of the 
Daityas opened his eyes and saw Brahma" in his fro nt. Seeing Brahnil 
before him with a rosary of beads and Kamandalu in his hand and 
attended by Gayatri and the four Vedas, muttering the name of thi 
Eternrl Brahma, the Daitya rose up and bowed down to Him and saog 
to Him various Stotras. 

50-59. Then the intelligent Daitya asked from Brahma the following 
boon that ''I shall not die. Grant this." Brahma then geutly eipl>i^ 
»o him :-"0 Best of the Danavas I See that Brahmi, Vispu, Mabei'- 
vara and others are not free from this limitation of death I What to »P«* k 
then for others I I 'cannot grant you a boon that is an impossibility. 
Ask what is possible and just. The intelligent persons never show a 
eagerness to an impossibility." Hearing the above wcrde of Brabm , 
Aruna again said with devotion .- "0 Deva ! If Thou art unwilling tog J 
me the above boon, then, 0 Lord I Grant roc such a boon, as is fraction ^ 
tint my death shall not be caused by any war, nor by any " rras 01 
mr by any man or any woman, by any biped or quadruped or any 
tions of two and grant me such a boon, such a large army « I °^ ^ 
tho Devas." Hearing the words o r the Daitya, B»bm« * ^ 
bo" so and went back instantly to His owq abode. Then, pu « ^ j, 
that boon, the Daitya Aruna called od all the other Daityas 



Book X.] CHAPTEU XIII. ]049 

the nether regions. The Daityas, that were under his shelter, came and 
saluted him, as their king and, by his command, they sent messengers to 
the Heavens to fight with the Devas. Hearing from the messenger that the 
Daityas were willing to fight with the Devas, Indra trembled with (bar and 
went instantly with the Devas to the abode of Brahma. Taking Brahma, 
too, along with them from there, they went to the Visnu Loka and took 
Vijnu with them and all went to the Siva Loka. 

60-70. There they all held a coference how to kill the Daitya, the 
enemy of the Gods, While, on the other band, Aruna, the king of the 
Daityas surrounded by his army, went ere long to the Heavens. 

0 Muni I The Daitya, then, through the power of his Tapas, assumed 
various forms and seized the rights and possessions of the Moon, the Sun 
Yama, Agni and all the othors. All the Djvas, then, dislodged from their • 
stations went to the region of Ktilis'a and represented to Sankara about 
their own troubles and dangers respectively. Then, what was to be done on 
this subject, on this, groat discussions cropped up. When Brahma said, that 
the death of the Daitya would not ensue from any fight, with any arms or 
weapons, from any man or woman, biped, quadruped or from any combination 
of the above two. Then the Devas became all anxious and could not find 
out any solution at that instant, when the Incorporeal Voice was clearly 
heard in the Heavens : — Let you all worship the Gueen of the Universe. 
Sho will carry out your work to succees. If the king of the Daityas, 
always engaged in mutering the Gayattri, forsakes the Gayattri any how, 
then his death will occur. Hearing this gladdening Celestial Voice, the 
Devas held the council with great caution. When it was sottled what 
ought to be done, Indra asked Brihaspati and said:— "0 Guru Deva 1 
You would better go to the Daitya for the carrying out of the Devas' 
ends and do so that he forsakes the Devi Gayattri Parames'vari. We will 
all now go and meditate on Her. When She will be pleased, She will help ns. 

71-77. Thus commanding Brihaspati and thinking that the beautiful 
Protectress of J&mbu Nada would protect them the Devas all started 
to worship Her and, going there, began the Devi Yajna and with 
great devotion muttered the Maya Vija and practked asceticism. On the 
other hand, Brihaspati we-tt ere long in the garb of a Muni to the Daitya 
Ar «?a. The king of the Daityas then asked him :-"0 Best of Munis 1 
Whence and why have you come here. Say, 0 Muni 1 Where have you 
Com e ? I am not ono of your parky . Rather I am your enemy. Hearing 
"'e above words, Brihaspati said -.-When you are worshipping incessantly 
ll >e Devi whom we too wonhip, then say how you are not a one on our side I 
"° Saint ! The vicious Daitya, hairing the above words and deluded 

132 



1090 SRI MAD DSivt BHAGAVATAM. 

by the Maya of the Davas, forsook the Gftyattri Mantra out of vanity 
and therefore he became weak, bereft of the Holy Fire. 

78-85. Then Brihaspati, having succeeded in his work there, went to the 
Heavens and saw Indra and told him everything in detail. The D^vas became 
satisfied and worshipped the Highest Deity. 0 Muni I Thus, a long 
interval passed, when one day the World Mother, the Auspicious Devi 
appeared before them. She was reiplendel with the brilliance often 
million suns and looked beautiful like ten millions of Kandarpas (Gods of 
love). Her body was anointed with vaiiegated colours, etc.; She wore 
a pair of olothings; a wonderful garland suspended from Her 
neck ; Her body was decked with various ornaments and in the fists 
of Her ban ds there were worderful rows of hornets ( large black 
bees). Her one hand was ready to grant, boons and Her other ^ hand 
was ready to hold out "no fear." On the neck of Bhagavati, th e 
Ocean of Mercy, and peaceful, were seen the variegated garlands with 
large black bees all round. Those mole and female bees singing 
incessantly all round Her the Hrimkara Mantra (the First Vibra- 
tion of Force), kotis of black bees surrounded Her. 'I be AU-auspicious 
Bhagavati, praised by all the Vedas, Who is all in all, composed 
of all, Who is all good, the Mother of all, Omniscient, the Protec- 
tress of all, W86 adorned fully with diess. 

8&-96. Seeing suddenly the Devi, in their front Brahma and the other 
Devas became surprised and by and by they got relieved and gladly began to 
chant hymns of praise to Bhagavati, Whose Glories have baen written in the 
Vedas. 

The Devas said:—" 0 Devi! Obeisance to Thee! Thou art the 
Highest Knowledge and the Creatrix, Preservrix and the Pestructrix of 
the" Universe. O Thou, the Lotus-eyed ! Tbou art the Refuge of 
all I So we bow down to Thee. 0 Devi! Thou art collectively and 
individually Vis'va, Taijaea, Prajfia, Virat and Sutratuna. 0 Bhag* 
vati. Thou art differentiated and undifferentiated ; Thou art the Kutast » 
Cbaitanya (the Unmoveable, Ikcbangeable Consciousness). 
So we bow down \o Thee. O Durge ! Tbou art unconcerned «iU 
the creation, preservation and destruction ; yet Thou punishest - 
wicked and art easily available by the sincere devotion of J 
Bhaktas. 0 Devi ! Thou scorchest and dcstroyest the ignorance and sin 9 
the embodied souls. Hence Thou a.t named Bhargft. So we bow do»» 
to Thee. O Mother 1 Thou art Kaliko, Nila Sarasvati, Ugra * 
Mahogra ; Thou assumest many other forms. So we always bow o ^ 
to Thee. 0 Devi I Thou art Tripura Sundri, Bhaiarabi, Matangi, Dn ^ 
vati, Cuhinnamasta, Sakambhan apd Rakla DantM. Obeisance ^ 
Thee I O Bhagavati ! It is Thou that didst appear as Lakfrni o* 



Book X.] 



CHAPTER XIII. 



1051 



the milk ocean (K$ira Saraudra). T-bou hadst destroyed Vritrfteura, 
Chanda, Munda, Dburaraloohena, lUkU Bija, Sumbha, Nis'umbha and the 
Kiterminator of the Danavas and thus, Thou didst do great favonrs to the 
Devas. So, O Gracious Countenced ! Thou art Vijayil au J Ganga ; 
0 Sarade ! We bow down to Thee. O Devi ! Thou art the earth, fire, 
Prana and other Vayus aud other substances. 0 Merciful ! Tbou art 
of the form of this Universe ; the Deva form, and. the Moon, Sun and 
other Luminons forms and of the Knowledge Form. 

97-109. O Devt 1 Thou art Savitrt ; Thou art GSyatrl ; 
Thiu art Sarasvatf ; Thou art Svadha, SvahS, and Daksina. 
So we bow down to Thos. fhou art, in the Vedas, the 
A<nmas, " Not this " " Not this '« Thou art wlnt is left after the nega- 
tio°n of all this. This all the Vedas declare of Thy True Nature thus 
as the Absolute Consciousness in all. Thus Thou art the Highest 
Deity So we worship Thee. As Thou art surrounded by large black 
bee*, Thou art named Bbramari. We always make obeisance to Thee! 
Obeisance to Thee 1 Obeisance to ^hy sides 1 Obeisance to Thy back ! 
Obeisance to Thy front ! 0 Mother ! Obeisance to Thy above ! 
Obeisance to Thy below! Obeisance to everywhere round of Tbee! 
OThou, the Dweller in Mailt Dvipa ! 0 Maha Devi ! Thou art the 
Uuide of the innumerable Urahmlndas ! O World Mother! Let Thou 
be merciful to us. 0 Devi ! Thou art higher than the highest. 0 
World Mother ! Victory be to Thee ! All Hail ! O Goddesi of the universe! 
Thou art the Best in the whole universe; Victory to Thee! O 
Lady of the world ! Thou art the mine of all the gems of qualities. 
0 Farames'vari ! 0 Wjrld Mother ! Let Thoi b3 pleased unto us." Nara- 
yana said: -Hearing those sweet, ready and confident words of the 
IW, the World Mother said in the sweet tone or at Mad Cuckoo:— l, 0 
Devas ! As far as granting boons to others is concerned, I am ever 
ready. I am always pleased with you. So. O Devas ! Say what you 
nnt." Hearing the words of the Devi, the Devas began to express the 
mm of their sorrows. They informed. Her of the wicked nature of 
'he vicious Daitya, the negleot of the Devas, the Brahmanas and the 
Vedas and the mitts thereof, and the dispossession of the Devas of their 
"bodes and the reooiving by the Daitya of the boon from Brahmft ; 
in fact, everything what they had to say, duly and vigorously. 
Tl >en the Bhagavati Bhramarl Devi sent out all sorts of bLok beef, 
tafnets, etc., from Her sides, front and forepart. 



1052 §Bt MAD DEVI BHAgAVATAM. 



H0-120. Innumerable lines of black bees then were generated 
and they joined themselves with those that got out of the Devi's 
hands and thus they covered the whole earth. Thus countless bees 
began to emit from all sides like locusts. The sky was overcast with 
the bees; and the earth was covered with darkness. The sky, 
mountain peaks, trees, forests all became filled with bees and the 
spectaole presented a grand dismal sight. Then the bl.ek boes began to tea, 
asunder the breasts o'f .the Daityas as the bees bite those who 
destroy their beehi ves. Thus the Daityas could not use their weapons 
uor could they fight nor exchange any words. Nothing they could do- 
they had no help but to die. The Daityas remained in the same 
state where they were and in that state they wondered aud died. 
No one could talk with another. Thus the principal Daityas died 
within an instant. Thus completing their destruction, the bees came 
back to tho Devi. All the people then spoke to one another " Oh ! 
What a wonder ! " " Oh ! What a wonder ! Or like this:—'- Whose. 
Muya is this! Whit a wonder that She will do like this!" Thus 
Brahin&, V;snu and Mahes'a became merged in the ocean of joy and 
worshipped the Davt Bhagavati with various offerings and shouting 
of chants " Victory to the Devi " and showered flowers all around. The 
Munis began to recite the Veda*. The Gaodharbas began to sin-. 

121-127. The various musical instruments. Miidanga., Murajas, the 
Indian lutes, Dhakkfts, Daman.s, Sankhas, bell., etc., all sounded and the 
throe worlda were filled with their echoes. All with folded palm, 
chanted various hymns of praise to the Devi and said "O Mother' 
Lftul 1 Victory to Thee ! " The Maha Devi beoame glad end b .w 
to each separate boons and when they asked "for unsbakeable devo- 
tion to Thy lotus feet," She granted them that also and disappear*! 
before them. Thus I have described to you the glorious character 
of the Bhramari Devi. If anybody hears this very wonderful anec 
dote, he crosses at once this ocean of the world. Along with the 
gloriess and greatness of the Devi, if one hews the accounts of 
Msnus, then all auspiciousness comes to him. He who hears or 
recites daily this Greatuesj of the Devi, becomes ^freed from all his 
sins and he gets himself absorbed in thu thought* of the Devi 
(Sajuya). Note.— The Mantra is here not merely the Seed, the 
Spiritual Password, but it connote.*, besides the idea of the password, 
the Adi First vibration and it exhibits the Mnl Spiritual Form, 
endowed with the highest feelings of Faith, Wisdom, Bliss and Joy, 
displayed with the grandest colours, startling thrills, rapt encb»utiu<r 



Book X.] 



CHAPTER XIII. 



1058 



signs, gestures, and postures, tbe shooting forth of all powers, the souroes 
of Siddhis, that cannot be ordinarily conceived in tbe worldly 
ooncerns. Their faint echoes govern this mighty world. The Mantras 
are seated in the six chakras or plexuses or the six Laya centres in the 
spinal cord. Within these chakras, the transformations of the Tattvas 
tike place. Some vanish. Some appear and so on. Kemark : — In this 
chapter we find clearly the mention of the several names of the ten Das'u 
Maha Vidya?. 

Here ends the Thirteenth Chapter of the Tenth Book of the 
account of Brahmari Devi in the Mahaptiranara Sri Mad Devi 
Kblgavatam of 1S,00Q verses by Maharsi Veda Vyasa and here end* 
as well the Tenth Book. 

[The Tenth Hook completed.] 



1054 



tint MAP DEVl BHAGAVATAM. 



TEHE ELEVENTH BOOK. 



CHAPTER I. 

1-13. Ndrada saiJ:— " 0 Bha^avan ! 0 Thou, the Eternal One ! 
O NSrayana ! O Lord of the past and the future ! Thou art the Creator 
and the Lord of all the beings that lived in the past and that will 
come into existence in the future. Thou hast described to me the 
highly wonderful and excellent anecdote of the Exalted Devi. How 
She did assumo the forms of Mahakali, Maha Luksmi, Maha Saras- 
vati and Bhramart, for the fulfilment of the Devas' purpases and how 
the Devas got back their possessions by the Grace of the Devi. 
All you have described. 0 Lord ! Now I want to hear the rules 
of Sadaoh&ra (right way of living), the due observance of which by 
the devotees pleases the World-Mother. Kindly describe them. 
Narayana said:—" 0 Knower cf Truth ! Now I am telling you those 
rules of the right way of living, which rightly observed, alwiys 
please Bhagavti. Listen (irst, I will talk of the Brahmins, how their 
welfare is secured, what the Brahmanas ought to do on getting up 
aarly in the morning from their bed. Prom the sunrise to the sunset 
the Brahmanas stould do all the daily and occasional duties (Nitya 
and Naimittik Karmas) and they are to perform the optional works for 
some particular object such as Puttresii Yajna and other good works (not 
acts of black inajic as killing, causing pain and inconveniences to others, 
e».c. It is the Self alone and not the Father, Mother, etc., nor any other 
body that helps us on our way to that happiness in the next world. Father, 
Mother, wife, sons and others are helps merely to our happiness in this world. 
None of tbem are helpful to us in bettering our states in the next world. 

1-13. Deliverance of one's Self depends verily on bis own Self. There- 
fore one should always earn and store dharma (religion) and observe always 
there the rii?ht conduct to help one in the next world. If Dharma be on 
our side, this endless sea of troubles can be safely crossed. The rules o 
right living as ordained by Manu in Srutis and Manu Smntis are 
the principal Dharmas. The Brahmanas should always be observan 
to their Dharma as ordained in the Sastras, Sruti and Smriti. 
Follow the right conduct and then you will get life, posterity and increase 
of hsppinese easily here and hereafter. By right conduct, food is obtain ^ 
»nd mm are easily destroyed j the right conduct is the auspicious prineip* 



#00K XI.] 



CHAPTER I. 



1056 



Dharma of men. Persons of right living enjoy happiness in this world 
us well as in the next. Those, who are veiled in darkness by Ignorance 
and thus wildly enchanted, oan verily see their way to Mukti if they follow 
the Great Light revealed to them by Dharma and the right conduct. It is 
by Sad&chara, that superiority is attained, Men of right conduct always 
Jo good deeds. From good deeds, knowledge comes. This is the advice 
of Manu. 

14-24. Right way of living is the best of all the Dharmas and is a 
great Tapasya (asceticism). The knowledge comes from this Right Living. 
Everything is attained thereby. He who is devoid of Sadachara, is 
like a Sfldra, even if he comes of a Brahmin family. There is no 
distinction whatsoever betwen him and a Sudra: Right conduct is of two 
kind" : — (1) as dictated by the Sastras, (2) as dictated by the popular cus- 
tom, Laukika). Both these methods should be observed by him who wants 
welfare for his Self. He is nut to forsake one of them. 0 Muni ! The village 
Dharma, the Dharma of one's own caste, the Dharma of one's own family, 
and the Dharma of one's own country all should be observed by men. 
Never, Never he is to do anything otherwise. With great loving devotion 
that is to be preserved. Men who practise wrong ways of living, are cen- 
sured by the public ; they always suffer from diseases. Avoid wealth and 
desires that have no Dharma in them. Why ? If in the name of 
Dharma, painful acts (e. g. killing animals in sacrifices) are to be 
c ommitted, those are blamed by the people ; so never commit them. Avoid 
them by all means. Narada said :— " O Mnni ! The Sastras are not one, 
they are mauy and they lay down different rules and contradictory 
opinions, How then Dharma is to be followed ? And according to 
what Dharma 3astra ? Narayana said : — iSruti and Smriti are *be two 
eyes of God ; the Puranam is His Heart. Whatever is stated in the 
Sruti, the Smriti and the Puranams is Dharma ; whatever else is written 
in other Sastras is not Dharma. Where you will find differences between 
5ruti, Smriti and Puranas, accept the words of the bruits as final 
proofs. Wherever Smriti disagrees with the Puranas, know the Smritis 
more authoritative. 

And where differences will crop up in the Srutis themselves, know that 
Dharma, too, is of two kinds. And where the differences will crop up in 
the Smritis themselves, consider, then, that different things are aimed 
at- In some Puranas, the Dharma of the Tantras is duly described ; 
but of these, which go against the Vedas, they are not to be accepted by 
»ny means, 



1056 SRt MAD DEVt BliAGAVAfAM. 



25-37. Tantra is accepted as the authoritative proof then and then 
only when it contradicts not the Vedas. Whatever goes olearly against the 
Vedas can in no way be accepted as a proof. In matters concerning Dhar- 
ma, the Vedas is the Sole Proof. Therefore that which is not against the 
Vedas can be taken as proof ; otherwise not. Whoever acts Dharma 
aocjrJing to other proofs than what is ordained in the Vedas, goes to the 
hell in the abode of Yam i to got his lesson. So the Dharma that i s 
by all means to be accepted as such, is what is stated in the Vedas, 
Tin Smrits, the Puranas, or the Tantra Sastras can H taken also as 
authoritative when they aro not conflicting to Vedas. Any other Sastras can 
be taken as authoritative when it is fundamentally coincident with the 
Vedas. Else it can nevor be accepted. 

25-37. Those who do injury to others even by the blade, of a Kiis'a 
■„'ra33 used as a weapon, go to hell with their beads downwards and 
their feet upwards. Those that follow their own sweet free will, that 
Uke up any sort of dress (e. g. Bauddhas), those that follow the philo- 
sophical doctrines called PAs'upatas, and the other hermits and saints 
and persons that take up other vows contrary to the religions of the 
Vedas, for example, Ihe Vaikhanasa followers, those who brand theit 
bodies by the hot Mudrae, at the places of pilgrimages, e. g. Dvarka, etc, 
they go to hell with their bodies scorched by red hot brauds (TapU 
Mudras). So psrsons should act according to the excellent religions 
commanded by the Vedas. Everyday he should get up from his bed 
early in the morning and think thus : -" What good acts have I done, 
what have I given as charities ? Or what 1 advised others to do charities 
what greater sins (MahapatakasJ and what smaller sins have I committed? 
At the last quarter of the night he should think of Para Brabraa. He 
should place his right leg on his left thigh and his left on his nghUn.g 
crosswise keepin 2 his head straight up and touching the breast 
his chin, and closing bis eye*, he should sit steadily so that the up? 
teeth should not touch the lower jaw. 

He should join hi. tongue with hU palate and he should sit q»« > . 
restraining bis senses. He should be Suddha Sattya. His sea . ^ 
not be very low. First of all he should practice Pran&yama tr>» or t 
and within his heart he should meditate the Self of the shape of tue 
Plamo or the Holy Light. (Om Mani Padmi Hum.) . 

38-49. He should fix his heart for a certain time to u» 
none Self whose Eyes are everywhere. So the intelli gent man . 
practise Dharanft. Pranayama is ot six kinds:-(l) Sadhama i 
the breaths .re not steady), (2) Nirduum* (better than the Ml 



Book XT.] CHAPTER I. IO57 

(3) Sagarbha (when uniteJ with one's mantra), (4) Agarbha (when the 
practice is without the thought of any mantra), (5) Salaksya (when 
the heart is fixed on one's Deity) and (6) Alaksya (when the heart is 
not fixed on one's Deity). No yoga cm be compared with Prdnayama. This 
is equal to itsolf. Nothing can be its equal. This Pranay& aa is of three 
kinds, called llechaka, Puraka and Kumbhaka. The Prar.&yama 
consists of three lexers, A, U, M, i. e. of the nature of " Om ". Or, in 
other words the letter A, of the Pranava Om indicates Puraka, the letter 
" U " deuotes Kumbhaka and the letter " M " denotes Rcchaka. 
By the Ida Nadi (by the left nostril) inhale as long as you count " A " 
(Vi?nu) thirty-two times ; then withold breath, i. e., do Kumbhaka as 
long as you count " U " (Siva) sixlyfour times and by the Fingala 
NJdi (the right nostril) do the llechaka, i. e„ exhale the breath as long 
as you count " M " (Brahma) for sixtosn times. O Muni ! Thus I have 
spoken to you ^of the Sadhuma Piarifljama. After doing the PranSvAma 
as stated above, pierce the Six Chakras (i. a., plexuses) (called Sitehakra 
bhoJa) and carry the Kula Kundalini to the Brahma Randhra, the btain 
aperture, or to the thousxnd petalled lotus in the head and meditate in the 
heart the Self like a Steady Flame. (The Nadis are not those which are known 
to the Vaidya or the Medical Sastras. The latter are the gross physical 
norveA The Nadis here are the Yoga Nadis, the subtle channels (Vivara«) 
along which the Pianik currents flow. Now the process of pieicing the 
six Chakras (or nene centres or centres of moving Pranik forces) is 
being described. Within this body, the six nerve centres called Padmas 
(Lotuses) exist. '1 hey are respectively situated at the (1) Muladhara (half 
way between Anus ana Linga Mill a), called the Sacral Plexus. ; (2) Linga 
Mula (the root of the genital organs), ; called posta'.ic plex is ; (this is also 
called SvadbisthSna) (3) Navul, tl.e Solar Plexus (4) Heart, the cardiac 
Plexus, (5) Throat (G) Forehead, bct.vecn the eye brows thorc-the lotus in 
the forehead, called the cavernous plexus (Ajna Chakra) has two 
petals ; in these two petals, the two letters Ham " " Ksam " exist in the 
right hand direction (with the hands of the watch ; going round from 
left to right keeping the right side towards one circumambulated as a 
mark of respeot). I bow down to these which are the two lettered Brahma. 
The lotus that exists in the throat laryngeal or pharyngeal plexus has 
8i *teen petals (vis'uddbu ch ikra) ; in these are in due order in right 
h »nd direction the sixteen letters (vowels) a, a, i, i, u, a, ri, ri, lri, Iri, e, ai, 
«• »«, am, ah ; I bow down to those which are the sixteen lettered Brahma. 
' ri >9 lotus that exists in the heart, the cardiac plexus 'anah ita chakra), 
has twelve petals ; wherein are the twelve letters k, kh, g, gh, n, ch, 
^ b jh, 8, t, th ; I bow to to these twelve lettered Brahma. The Solar 



1058 



SEl MAD DEVl bhAgavatam. 



plexus forms the Great Junction of the Bight and Left sympathetic chains 
Id! and Pingala with *he Cerebro spinal Axis. The lotus that exists in 
the navel, called the Solar Plexus, or 'Epigastric plexus (Manipura 
Chakrn) has ten petals wherein are the ten letters d, dh, n, t, th, d, dh, 
n, p, ph, counting in the right hand direction (that is clockwise) (and 
the action of this clock is vertical in the plane of the spinal cord ; also it 
may be horizontal). The lotui that exists at the not of the geniti! 
organ, the genital plexus or postatio plexus has six petal-!. The petals 
are the configurations made by the position ot Nadis at any puticukr 
centre. Svadhisthina chikraor Svayarabhu Linga, wherein are situated 
the six letters, b, bh, m, y, r, 1 ; I bow down to this six-lettered 
Brahma. (These are the Laya Centres\ The lotus that exists in the Mala- 
dhara, called tha sacral or sacrococcygeal pie xus has four petals, wherein 
are the four letters v, s', $, 8. 1 bow down to these four-lettered Brahma, 
In the above six nerve centres or Laya Centres, or lotuses, -all the letters 
are situated in the right hand direction (clockwise). (Note. — All the 
nerves of the b>dy combino themselves in these six nerve centres or Lay* 
Centres, Each of these centres is sphenidal and is of the Fourth Dimen- 
sion. At each centre rainy transition-i tike place, many visions take place, 
many forces are perceived and wonderful varieties of knowledge are 
experienced. These are called the Laya Centres. For many things vanish 
into non-existence and rainy new Tattvas ara experienced.) Thus medita- 
ting on the Six Chakras or plexuses, militate on the Kula Kandalini, 
the Serpent Fire. She resides on the four potalled lotus (Centre of 
Sakti) called Miiladbara Chakra (Coccygeal plexus) ; She is of Kajo 
Guna ; She is of a blood red colour, and She is expressed by the mantra 
"Hrlm," which is the Mayavtja ; she is subtle as the thread of the fibrous 
Stock of the water lily. The Sun is Her face ; Fire is tier breasts; he attains 
Jivan mukti (liberation while living) within whose heart such a Kola 
Kundalini arises and awakens even once. Thus meditating on Kula Kunda- 
lia!, one should pray to Her :— Her sitting, coming, going, remaining, the 
thought on Her, the realisation of Her and chanting hymns to Her, etc , 
all are Mine, Who is of the nature of all in all ; I am that tihagavati ; 
0 Bhagavati I All my acts are Thy worship ; I am the Dev! ; I a,n 
Brahma, I am free from sorrow. I am of the nature of Everlasting Exis- 
tence, Intelligence and Bliss. Thus one should meditate of one's own- 
self. I take refuge of that Kula Kundalini, wholkppears like lightning a^ 
who holds the ourrent thereof, when going to Brahmarandhra, in the brain, 
who appears like nectar when coming back from the brain to the Muladhar* 
and who travels in the Susumna Nadi in the spinal cord. Then one is *J 
-j:*.*. „„ nnft's own Guru, who is thought of as one with God, as « ea 



Book XI.] CHAPTER It. 1059 

iu one's brain, auJ than warship Him mentally. Then the Sadhaka, con- 
trolling himself is to recite the following Mantra "The Guru is Brahmft, 
the Guru is Vifnu, it is the Guru again that is the Deva Mahes'vara ; it is 
Guru that is Para Brahma, I bow down to that &ri Guru. 

Here ends the First Chaptei of the Eleventh Book on what is to be 
thought of in the morning in the Maha Pur&nara Sri Mad Devi Bha'a- 
vatam of 13,000 verses by Maharsi Veda Vyasa. 



CHAPTER II. 

1-42. Narayana said :— Even if a man studies the Vedas with six 
Aingas (limbs of the Vedas), he cannot be pure if he be devoid of the prin- 
ciple of right living (Sadachara) and if he does not practise it. All that is 
in vain. As poon as the two wings of the young ones of birds appear, 
they leave their nosts, so the chhandas (the Vedas) le»ve such a man devoid 
of Sadachara at the lime of Ids death. The intelligent man should get up 
from his bod at the Bnilnua muhurfca and should observe all the principles of 
Sad&chara. In the last quarter of night, he should practise in reciting 
and studying the Vedas, Then for some time he should meditate on his 
Ista Deva (his Presiding Deity\ The Yogi should meditate on Brahma 
according to the method stated before. O Narada ! If meditation be 
done as above, the identity of Jiva and Brahma is at once realised and the 
man becomes liberated while living. After the fifty-fifth D.indi (from the 
preceding sunrise *'. e, 2 hours before the sunrise comes the Usakala; after 
the fifty seventh danda comes the Arunodayakala ; after fifty eighth 
Danda .comes the morning time ; then the Sun rises. One 
should get up from one's bed in the morning time. He should go then to a 
distance where an arrow shut at one stretch goes. There in tfce south-west 
corner be i< to void his urines and farces. Then the man, if ho be a Brah- 
maehari, should place his holy thread on his right ear and the householder 
should suspend it on his neck only. Tlut is, the Brahmaihari, in 
the first stage of of his life should place the holy thread over his right ear ; 
the householder and the Vanaprastbis should suspend the holy thread 
from the neuk towards the back and then void their faeces, etc He is to 
tie a piece of cloth round his head ; and spread earth or leivea on the 
place whero he will ovacuate himself. He is not to talk then nor spit 
"or inhale bird. One is not to evaluate ouestlf in cultivated lands, that 
have been tilled, in wvtor, over thj burning pyre, on the mountain, in 
the broken and ruined temples, on the ant-hills, on places covered with 
grass, on wad side, or on holt a where living beings exist. One ougnt not 



SRl MAt> fcfcvfc B&AgaVATAIL 



to do the same also while walking. One ojght to kiep silence during both 
the twilights, while one is passing urine or voiding one's taeees, or 
while one is holding sexual intercourse, or before the presence of one's 
Guru, during the time of saorifice, or while making gifts, or while (loin;' 
Brahma Yajna. One ought to pray before evacuating, thus : — "0 Devab ! 
O Rijis I O Pis'achas ! O Uragas ! 0 IUksasas ! You all who might 
be existing here unseen by me, are requested to leave this pLcc I am 
going to ease myself here duly." Never one is to void oneself while one 
looks at Vayu (wind), Agui (fire), a BrShinan-*, tho Sun, water or cow 
At the day time one is to turn one's fao northward and at the night tirm 
southward, while easing oneself and then one is to cover the faeces, etc., 
with stones, pebbles, leaves or grass, etc. Then he is to hold his genital 
organ with his hand and go to a river or any other watery pUoe ; he is to 
fill his vessel with water then and go to some other place. 

The Brahmana is to use the white earth, the Kgattriya is to take tho 
red earth, the Vais'ya is to use tho yellow earth and the Sudra is to apply 
the black earth and with that he i* to cleanse himself. The earth uuder water, 
the earth of any temple, the earth of an anthill, the earth of a mouse hole, 
and the reramant of the earth used by another body for washing are not to 
bo used for cleansing purposes. The earth for cleansing faeces is twice 
as much as that used in case of urine clearance ; in the cleansing after 
sexual intercourse thrico as much. In urine cleansing the earth is to 
applied in the organ of generation once, thrico in the hand. And in dirt 
clearing, twice in the organ of generation, five timei in anus, ten tim?s 
in the left hand and seven tiraaj in both the hands. Then apply eartli 
four times first in the left feet and then on the right feet. The houso 
holder should clear thus : the Brahmachari is to do twice and the Yatis 
tour times. At every t'me tho quantity of wet eirth that is to ho 
taken is to be of the size of an Araalaki fruit ; never it is to be less 
than that. This is for the clearance in the day time. Half of these enn 
be used in the night time. For the invalids, one-fourth the abovo 
measurements ; for tho passers-by, one-eighth the above dimensions are 
to be observed. In case of women, Sudras, and incapable children, clearing" 
are to be done till then when the offensive smell vanishes, No numbers 
are to be observod. Bhagvan Minu says— for all the Varnas the clearing is 
to be done tiil then when the offensive smell vanishes. The clearing 
is to be performed by the left hand. The right hand i» never to b« 
used. Below the navel, the left hand is to be used ; and above the navel 
the right hand is to be used for olearing. The wise man should never 
bold his water pot while evacuating himself. If by mistake he catohe' 
bold of his waterpot, he will have to perform the penanoe (praya*chitt»> 



boo* xi.] chapter in. ibei 

If, out of vanity or sloth, clearing be not done, for three nights, one is to fast, 
drinking water only, and then to repeat the Gayatrt Mantra and thus be 
purified. In every matter, in view of the place, time and materials, out 8 
ability and power are to ba considered and stops are to be taken accordingly 
Knowing all this, one should clear oneself according to rule. Never be lazy 
here. After evacuating oneself of faeces, one is to rinse one's mouth twelve 
timed ; and after passing urine and clearing, one is to rinse four times. 
Never less thin that is to be done. The water after rinsing is to be 
thrown away slowly downwards on one's left. Next performing Achaman 
one is to wash one's tseth. Ha is to take a tiny piece, twelve Anguias 
(fingers) long (about one foot) from a tree which is thorny and gummy. 
The cluannng twig (for teeth) is thick like one's little finger. He is 
to chew the ono end of it to form a tooth brush. Karanja, Udumbara 
(Entree), Mango, Kadamba, Lodha, Champaka and Vadari trees are 
used for cleansing teeth. While cleansing teeth,' one is to recite the 
following mintra : — '"0 Tree ! Wherein resides the Deity Moon for 
giving food to the beings and for killing the enemies 1 Let Him wash 
my mouth to increase my fame and honour ! O Tiee ! Dost Thou 
please give me long lif j , power, fame, eneigy, leauty, sons, cattle, 
wealth, intellect, and the knowledge of Brahma." If the cleansing 
twig be not available and if there be any prohibition to brush one's 
teeth that day (say Pratipad day, Amavas, §a§thi and Navami), take 
mouthfuls of water, gargle twelve times and thus cleanse the teeth. If one 
brushes one's teeth with a twig on the new moon day, the first, sisth, ninth 
and eleventh day afoer the Pull or New Moon or on Sunday, one eats the Sun 
(»s it were, by making Him lose his fire), makes bis family lire extinct 
and brings his seven generations down into the hell. Next he should 
wash his feet and sip puro clean water thrice, touch his lips twice with 
his thumb, and then clear the nostrils by his thumb and fore finger. 
Then he is to touch his eyes and ears with his thumb and ring finger, 
touch his navel with his thumb and little finger, touch his brejst with bis 
palm and touoh his head with all his fingers. 

Here ends the Seoond Chapter of the Eleventh Book on cleansing 
the several parts of the body in the Mahapurariam Sri Mad Devi 
Bbagvatata of 18,000 versos-by Mabarsi Veda Vy&sa. 

CHAPTER III. 
1-21. Sri Nftrayana said:— "0 Narada I 'There are the six kinds of 
Achamana:— (l)&iddha, (2;SmArta, (3) Paurfinik, (4) Vaidik, (5) Tftntrik 
»nd((j) "Srauta. The act of cleaning after evaouating oneself of urine and 
f »eees i s known as Suddha Sauoha. After cleaning, the Aohaman, that i» 



1062 hi MAD DEVI BhAGAVTAM, 

performed according to rules, is named as Smarta and P*arft 9 ik. I n 

nUces where the Brahma Yajna is performed, the Vaidik and Srauta 

Ach-wnanaa are done. Anl where acts e. g. the knowledge of warfare 

are being executed, tin Tantrik Aohaman is done. Then h* is to remem, 

ber the Gftyatrx Mantra with Pranava (om) and fasten the look 0 ] 

hair on the crown of bis head, thus controlling all the hindrance" 

(Bi»hna Bandhanam). Sipping again, he is to touch Ins heart 

two\rms, and his two shoulder,. After sneezing, .pitting, touchy 

the lower lip with teeth, accidentally telling a lie, and talking with, 

very sinful man, he is to touch his right ear (Where the several Dev. 

residel On the right ear of the Brfthmanas reside lire, Water, tb 

Vedas the Moon, the S,n, and the Vayu (wind). Then one .s to go to 

river or any other reservoir of water, and there to perform one's mornm 

ablutions and to cleanse his body thoroughly. For the body is always unclea 

,.,d dirty and various dirts are being excreted out of the nine holes (door, 

in ihe body. The morning bath removes all these impurities. Therefore th 

m0 rnin«bath is essentially necessary. The , ins that arise from going t, 

to who are not fit for such purposes, from accepting g.fts from imp., 

persons or from the practice of my other secret vices all are removed by th, 

Kg ablution, Without tiis bath, no act, be, any fruit Thar, 

Zeveryday. this mornm* bath is very necass.ry. PAinj the ^ , 

ZJZ lX one ,s to perform one's bath and San hy» If for ««, 

Tv S "he mornin. ablutions are not taken, and if for three days th 

Sh a J otVrformed, if for twelve days, the dai.y Homas beuo 

7 !l The Brahman.* become SMras. The time for making the Hon, 
performed, the B.iha a, » ^ ^ ^ ^ ^ 

:l ^ o me alienee the time for the Homa might a* 

^ZZ» ^rtL^: in the next than reci^^ 
' : . t saves the singer who sings the Gl, atri , hence ,t is ca le Oay 
During the time of Mnayoma, one must control one s P.ana „,d I 
VAyu i- e. make .hem equal. The Brahm.n, knowing the Vcd* 
devoted to his Dbarma, must practise Pranayama three t,mes w. 
IpeUtionof Gayatriand Pranava and the three Vyarbitis (Om Bhu, 

Bhuvar, Om Svah). times , 1 

While practising.'the mu-toringof Gayatr. ,s to be *»• »•« ^ 
PranaySma, the Vaidik ma, tra is to be repeated, never . > Uu ^ tf 
ig to be uttered. At the time of Pragma, "rf 
fixed, even for a.sbort «bile, l.ke a mustard seed on the ap 
born] he cannot save even one hundred and on, persons in 



Book XI.] 



CHAPTER III. 



1063 



or in his mother's line. Pranayama is called Sagarbha when per- 
formed with the repetition of some mantra ; it are called Agarbhi when 
it is done simply with mere meditation, without repeating any nuntra. After 
the bathing, the Tarpanam with its accompaniments, is to he done ; i. e. 
the peace offerings are made with reference to the Devas, the Itiai-i, and 
the Pitris (whereby we invoke the blessings from the subtle plines where 
the highsouled persons dwell.) After this, a clean pair of clothes in 
to be worn and then he should get up and come out of the water. 
The next things preparatory tj pnotise JVmn are tj wear the TiUki marks 
of ashes and to put on the Rudraksj beads. He who holds thirty-two 
Uudr&ksa beads on his neck, forty on h:s head, six: on each ear (12 on two 
wrs), twenty four beads on two hands (twelve on each hand) thirty- 
two beads on t.vo arms (sixteen on each), one bead on each eye and 
one bead on the hair on the crown, and one hundred and eight beads 
mi the breast, (251 in all; becomes himself Mah& Deva. One is expected 
to use them as siuh. O Muni ! You c tti use the Rudrak§<is after 
lining, stringing together with gold or silver always on your Sikha, 
tie tuft of hair o i the head or on your ears. On the holy thread, on 
the hulls, on the neck, or on the belly (abdomen) ono can keep the 
ltudraksa after one has repeated sincerely and with devotion the five 
lettered mantra of Siva, or one has repeated the i'ranava (Om). 
Holding the Rudruksi iroplios that the man has realised the knowledge 
of &va-Tattva. 0 Brahman t The Rudraksa boud that is placed on 
the tuft or on the crown hair represents the Tdra tattva i. e., Om 
Kara ; the Rudriksa beads that are held on the two oars are to 
be thought of as Deva and Devi, (Siva aud 6iva). 

22-37. The one hundrtd and eight Rudraksa beads on the sacrifi- 
eul thread are considered as, the one hundred and eight Vedas (signifying 
tie Full Knowledge, as sixteen digits of the Moon completed ; on the 
aims, are considered as the Dik (quarters); on the neck, are con- 
sidered as the Devi Sarasvati and Agni (6re). The Ltudraksa beads 
ought to be taken by men of all colours and castes. The Brahmanas, 
K?attriy» 9 an j Vais'yas should hold them after purifying them with 
Mantras «. e. knowingly; whereas the iSudras can take them without any 
iuch purification by the Mantras, i. e. uriknowingly. By holiing or putting 
011 the Rudraksa beads, persons become the Rudras incarnate in fleeh and 
toty. There is no doubt in this. By this all the sins arising from seeing, 
hearing, remembering, smelling, eating prohibited things, talking iueohe- 
re '%, doing prohibited things, eto., are entirely removed with the Rudraks* 
^ads on the body; whatever aoti, eating, drinking, smelling, etc , ure doce, 
it were, done by Rudra Deva Himself. 0 Great Muni I He who feels 



1064 §RI MAD DEVt BHiQHVATAM. 



sham i in holding aad putting on the Rudraksa beads, can nover be freed 
from this Samsara even after the Koti births. He who blames another perso n 
Inlding Rudraksa beads has defeots in his birth (is a bastard). There 
is no doubt in this. It is by holding on Rudraksa that Brahma has 
remained steady in His Urnhmahood untainted and the Munis have been 
true to their rosolves. So thore is no net better and higher than 
holding the Rudraks* beads. He who gives clothing and food to a 
person holding Rudraksa boads with devotion is freed of all sins and 
goes to the 5iva Lok*. He who feasts gladly any holder of suet 
beads at the time of Sradh, goes undoubtedly to the Pitri Loka, 
Ho who washos the feet of a holder of Rudraks* and drinks that 
water, is froed of all sins aod resides with honour in the Siva Loka, 
If a Brahmana holds with dovotion the Rudraksa boads witn a necklace 
and gold, he attains the Rudrahood. 0 Intelligent One! Wherever whoovei 
holds with or without faith and devotion the Rudraksa beads with or with, 
out any mantra, is freed of all sins and is entitled to the TattvajBana. I a;n 
unabU to describe fully the greatness of the Rudrlksa beads. In fact, 
all should by all means hold the Rudraksa beads on their bodies. 

jVote. — The Number one hundred and eight (.108) signifies the 
One Hundred and Eight Vedas, the Brahman, the Source of all Wisdom 
and Joy. 

Here ends the Third Chapter of the Eleventh Bock cn the glories 
of the Rudraksa brads in the Maha Putnam Sri Mad Devi Bhaga- 
vatam of 15,000 verses by Maharsi Veda Vjaw. 

CHAPTER IV. 

1-11. Narad* said "0 Sinless one ! The greatness of the Rudraksa 
seed that you luve d-iscibed is verily such. No.v I ask why is this Rudrak- 
jam so much entitled to worship by tfce people. Please speak cle»rly on 
this point. Narayana spoke :— K) Child! This is the very question 
that was asked^onoe by Kartika, the sixfaced One, to Bhagavan Rudn, 
dwelling in Kailas'a. What He replied, I say now. Listen. rW-" a 
Deva spoke :— "O Child Sidanaua. 1 will dwell briefly on the store! 
cause of the greatness of the Rudraksa seed. Hear. In days of yoie, then 
was a Daitya called Tripura who oculd not be conquered by any bod)' 
Brahma, Visnu and the ot her Devas were defe Aad hy him. They ther 
came to Me and requested Me to kill the Asnra. At their request, I oaHe 
in my mind the Divine Groat weapon, named Aghora, beautiful and terribe 
and containing the strongth of all the Deva?, to kill him. It was mM" 
ceivable aad it was blazing with fire, 



Book Xt] 



OriA^TEB iV. 



1065 



For full divine one thousand years I remained awake with eyelids 
wiJeopen in thiukiog of the Aghora weapon, the destroyer of all obstacles, 
whereby the killing of Tripurasur* might be effected and the troubles 
of the Devas be removed. Not for a moment ray eyelids dropped. There 
by my eyes were affected and drops of water came out of any eyes. — Note 
here. How enemies are to be killed. It requires great thought, great 
concentration, great yoga and great powers.) O Mahibena ! Prom thoBe 
drops of water coming out of my eyes, the great tree of Rudraksam did 
spring for the welfare of all. This Rudraksa seed is of thirty-eight 
varieties. From My Surya Netra. i. e., My right eye, symbolizing the 
Sun, twolve yellow cojoured (Pingala colour) varieties have come; and 
from my left eye representing the Moon, the Soma Netra, sixteen varie- 
ties of white colour and from my third eye on the top, representing Fire i.e. 
the Aijni Netra, ten varieties of black colour have come out. Of these the 
white Rudraksams are Brahmins and they are used by the Brahmanas ; the 
red coloured ones are the Ksattriyas and should be used by the Ksattriyas 
»n<l the black ones are Siidras and should be used by the Vaisyas and 
the Sttdras. 

12-19, One faced Rudraksa seed is the >§iva Himself, made manifest 
and rendered vivid; even the sin incurred in killing a Brabmana is destroyed 
thtreby. Two facod or two headed Rudraksam is like the Deva and the Devi. 
Tivo sorts of sins are destroyed thereby. The three faced Rudraksam ia 
like fire ; the sin incurred in killing a woman is destroyed in a moment. 
I he four faced Rudraks* seed is like Brahma and removes the sin of 
killing persons. Tha five faced RudrakBam is verily an image of Rudra; 
all sorts of sins, e, g. eating prohibited food, going to the ungoables, etc., 
aie destroyed thereby. The six faced Rudraksam is Kartikeya. It is 
to bo worn on the right h*nd One becomes freed of the Brahmahatya sin. 
There is no manner of doubt in this. The seven faced Rudraksam is 
named Ananga. Holding this r rees one from the sin of stealing gold, etc., 
0 MahSsen;*! The eight faced Rudraksa is VinAyaka. Holding this frees one 
fr im the sin of holding an illicit contact with a woman of a bad family aad 
with the wife of one's Guru, etc., and other sins as well. It enables one 
t'J acquire heaps of food, cotton, and gold ; and in the end the 
Highest Place is attained. 

20-35. The fruit of . holding the eight faced Rudraksa seed has 
ken sail. Now I will talk ot the nine-faced Rudraksam. It is verily the 
'Miwrava made manifest. On the left hand it should be worn. By 
tlj »s, the people get both Bhoga (enjoyment) and Mokfa (liberation) 

134. 



im M MAt) DEVl bhAgavatam. 



and they become powerful like Me and get themselves freed at once, without 
the lejtst delay, of the sins incurred by committing thousands of abortions, 
hundreds of Brahmahattyas (killing the Brahmattas). Holding the ten. 
faced Rudraksa is verily wearing Janardana, the Deva of the Davas, 
The holding of which pacifies the evils caused by planets, Pis'aohas, VetaLu 
Brahma Raksasas, and Pannagas, The eleven-faced Rudrakfwa is 
like the Eleven Rudras. The fruits, the efficacy of which I now describa. 
Hear, The fruits outlined through the performance of one thousand 
horse sacrifices, one hundred Vajapeya sacrifices, and miking gifts 
of one hundred thousand cows are obtained thereby. 

If one wears the twelve-headed Rudraksasm on one's ear, the Aditya? 
get satisfied, The fruits of performing Gomodha and As'vamedha sacrifices 
are obtained thereby. No fear comes from horned buffaloes, armed enemies 
and wolves and tigers and other murderous animals. Also the several 
diseases of the body never come to him. The holder of the twelve-ficed 
Rudraksa seed feels always happy and he is the master of some kingdoms. 
He becomes freed of the sins incurred in killing elephants, horses, dear, 
cats, snakes, mice, frogs, asses, foxes aud various other animals, 

O Child I The thirteen faced Rudraksam is very rare ; if anybody gets 
it, he becomes like Karti Keya and gets all desires fulfilled ; and the 
eight siddhis are under his grasp. He learns how to make gold, silver 
and other metals; he attains all sorts of enjoyments. There is no 
manner of doubt in this. 0 Sadanana 1 If anybody holds the thirteen 
faced Rudraksam, he becomes freed from the sins incurred in killing 
mother, father and brothers. 

OSon! If one holds on one's head the fourteen, faced Rudraksam 
always, one becomes like Siva. 0 Muni ! What more shall I speak 
to you ! The Devas pay their respects to one holding the fourteen 
faced Rudraksas and he in the end attains the Highest Goal, the stale 
of Siva. His body becomes verily the body of Siva. 

36-40. The Devas always worship the lludraks.v seed ; the higW 
goal is attained hy wearing the Rudraksam, The BKahmanas should bold 
on their heads at least on3 Rudrikeim with devotion. A rosary of twenty** 
Rudrakfams is to be made an1 tied on the head. Similarly » rosary of fif'J 
seeds is to be worn and suspended on the breast ; sixteen each on each « 
the two arms; twenty-four Rudraksams to be worn on the wru'i 
twelve on each. O Sadanaua ! If a rosary be made of one bnnd« 
and eight, fifty or twenty-seven Rudraksams- and if japam be «J 
with that, immeasurable merits are obtained. If anybody * Mr8 ( 
rosary of one hundred aud eight seeds, he gets at every m<" n( '° 



Book XL] CHAPTER V. 1067 

;|,e fruit of performiag the As'vamedha sacrifices and uplifts his twenty-one 
fenerations and finally he resides, in the Siva Loka. 

Hera ends the Fourth Chapter of the Eleventh Book on the 
jreatness of the Rudraksam in the Mahapuranam Sri Mai Devi. 
B'ia<»avatam of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER V, 



1-14. ts'vara said:--" 0 Kartikey* ! Now I will speak how to count 
,hd Japim (repetition of the nvintra) with the rosary. Hear. The 
aca of Rudraksam is Brahma; the upper summit point is Siva and the 
tail end of Rudraksam is Visnu. The Rudraksam has two-fold powors : — 
[t can givo Bhoga (Enjoyment) as well as Moksa (Liberation). Then stri.ng 
r tie together, like a cow's tail, and like the snako's coiling a body, twenty - 
ive five faced Rudraksa seo Is, thorny and of red, white, mixed colours bored 
lirough and through. The rosary is to taper as a cow'h tail tapers 
[own. In stringing the beads into a rosary, it should be seen that the fiat 
m& of one Rudrakfam is in front of the flat face of another Rudraksam ; so 
;he tail, tho pointed end of one, must come in front of the tail or the narrower 
md of another. The Mem or the topmost bead of the string must have 
ts face turned upwards and the knot should be given over that. The 
wiry, thus strung, yields success of the Mmtra (mantra-siddhi) 
Vlien the rosiry is strung, it is to be bathed with clear and scented water 
,nd afterwards with the Pafbhagavya (cow-dung, cow urine, curd, milk, and 
;hee); then wash it with clear water and sanctify it with the condensed 
Metrical charge of the Mantra. Then reoite the Mantra of biva (Sis 
imbed, with « Hum " added and collect the rosaries. Then repeat over 
hem the Mantra " Sadyojata, etc., and sprinkle water over it one hundred 
nd eight times. Then utter the principal mantra and place them 
n a holy ground and perform Nyasa over it, i. «., think that the Great 
'ause Siva and the World-Mother Bhagavati have come on them, 
'hus make the Samskara of the rosary (». e., purify it) and you will 
»d then that your desired end will be attained successfully. 
Vorship the rosary with the Mantra of that Devata for which it is 
tended. One is to wear the Radrftksi rosary on one's head, neck 
r ear and controlling one self, one should make japam with the rosary 
,!1 the neck, head, breast, or the ears or on the arms, the rosary 
he held with the greatest devotion. What is the use m 
about it so often? It is highly meritorious and commendable 



1068 $Rt MAD DEVI B#AgAVATAM. 



to holds always the Rudraksam. Especially on such occasions as taking 
baths making gifts, making japams, performing the Homas, or saciifiee° s 
to Vifve Devas, in performing the Poojas of the Devas, in inakin- 
Prayasohittams (penances), in the tima of 5radh and in the time i°| 
initiation, it is highly necessary to hold Rudraksam. A Brahmin U 
sure to go to hell if he performs any Vaidik act without wearing 
any Rudraksam. Note :— It would be offering an insult to $iva ! 

15-29. It is advisable to use the true Rudraksam with gold gnj 
jewel, on the head, neck or on one's hand. Never use the Rudr&ksim 
worn by another. Use Rudraksam always with devotion ; never u-e 
it while you are impure. Even the gra« that grows with the air 
in contact with the Rudraksa ti6e, goes verily to a holy region for 
ever. Jabala Muni says in the 3nit,i :T -lf a man wearing ttiidraksuu 
commits a sill, he gets deliverance from that sin. Even if anirnih hold 
Rudraksam, they become £iva ; wha- of men! The devotes of Sri lludra 
should always use at least one Rudraks » on the hoid. Those gre it devotees, 
who with Rudraks»m on take the name of the Highest Self S.imbhn, 
get themselves freed of all sorts of sins and pains. Those who aie orna- 
mented with Rudraksam are the best devotees. It is highly incumbent 
on those who want their welfare to weir Rulraksam. Those who hold 
Rudraksam on their ears, crown hair, neck, hands, and breast, pel 
Brahma, Visrni, and Mahe^v.ira under tliein as their Vihhuti-s (ma'ii- 
Testation?, powers). The Devas and all those Risis that st-irted the 
Gotra, the Adipurusas (the first chief men in several fa-nilie ), helJ 
with reverence the Rudraksams. All the othtr M mis, th'nt descendul 
from their families, the ardent followers of Srauta Dliarma, the p'iu 
souled, held the Rudraksams. It may be, that many might not like 
at first to hold this Rudraksim, the visibile giver of liberation anil 
so well written in the Vedas ; but after many births, out of the 
Grace of Mahadeva, many become eager to take the Rudraksams. The 
Munis' that are the Jabala Sakhis are famous in expounding the 
inestimable greatness of Rudraksams. 

The effeot of holding Rudraksams is well known in the three world* 
Punyam (great merit) arises from the mere sight of Rudrakfan"* ■ 
ten million times that merit arises by it* touch ; and by wearing 
one hundred Koti times the fruit arises and if one mak^s J a P a 
erery day, then one lakh koti times tho punyam arises' There i* n " 
manner of questionings in this. 



Book XL] CHAPER VI. 1069 

30-36. He who holds in his hand, breast, neck, ears, head, 
the Kudrlksams, becomes an image of Rudra. There is co manner of 
doubt in this. By holding Rudraksau^, men beorae invulnerable of 
all the beings, become respected, like Mahl Deva, by tha Divas and 
Asuras and they roam oa the earth like Uidra. Even if a man be 
ad Ik! ted to evil deeds and commits all sorts of sins, he becomes respected 
by all, 01 holding Rudi-aksams. By this men are freed of the sin 
of taking Uchhista and of all the other sins. Even if yon suspend a 
RulrSkjiin rosary on the neck of a dog and if that dog dies in 
that state, he gets liberation I Then whit to speak of others f By 
holding R ldriksams, men even if they be devoid of Japam and Dhy&nam, 
beoome freed of all sins and attain the highest state. Evon if one holds 
merely one Rudr.iksa seed purified and sucharged with Mantra Sukti, lis 
uplifts his twentyone generations, gets to Heaven and resides there with 
ra-spect. I am speaking now further of the Greatness of Rudraksam. 

Hore ends the Fifth Chapter of the Eleventh Book on the Rudrakfam 
rosaries in the Maha Puranara Sri Mad Devi Bhagavatam of 1^,0 0 
rerses by Maharsi Veda Vyasa. 

CHAPTER VI. 

1-21. L'vara said :— «"0 K*.rtikeyal Kus'agranthi, Jivapattrt and 
other rosaries cftinot compare to one-sixteenth part of the Rudraksa 
rosary. As Visriu is the best of all the Purusis, the UangS is the best 
of all the rivers, Kas'yap i, amongst the Munis, Uchchaihsrava amongst 
the horse?, Maha Deva amongst the Devas, Bhugavati amongst the Devts, 
eo the Rudraksam rosary is the Best of all the rosaries. All the fruits that 
occur by reading the etotras and holding all the Vratas, are obtained by 
wearing the Rudraksam bead. At the time of making theAk?aya gift, 
the Rudiaksam bead is capable of giving high merits. The merit that 
accrues by giving Rudraksam to a pi.icflful devotee of Siva, cannot 
be expressed in words. If anybody gives food to a man holding 
the Ridraksvm rosary, his twenty one generations are uplifted and 
he ultimately becomes able to live in the Rudra Loka. He who 
does no L . apply ashes on his forehead and who does not hold Rudraksam 
and is averse to the worship of Siva is inferior to a chandala. If 
RQlr&ksara be pi iced on the head then the flesh-eaters, drunkards, 
the associates with the vicious become freed of their gins, 
hatever fruits are obtained by performing various sacrifices, asee- 
li ' eism aQ d the study of the Vedoi are easily attained by simply 
holding the Budrakeam rosary. Whatever merits are . obtained by read. 



1070 SrI mad dev bhAgavatam 



ing the four Vedas and all the Pur&nas and bathing in all the Tirthas an 
the results that are obtained by immense practise in learning all are, 
obtained by wearing Rudraksam. If at the time of death, one wears 
Rudraksam and dies, one attains Rudrahood. One has not to take 
again one's birth. If anybody dies by holding Rudraksam on his 
neok or on his two arms, he uplifts his twenty-one generations and 
lives in the Rudra Loka. Be he a Brahman or a Chandflla, be he 
with qualities or without qualities, if be applies ashes to bis body 
and holds Rudraksam, he surely attains Sivahood. Be he pure cr 
impure ; whether he eats uneatables or be he a Mleehha or a 
Chandala or a Great Sinner, any body if he holds Rudraksam is 
surely equal to Rudra. There is no doubt in this. 

If any body holds Rudraks.ira on his head he gats Koti time? the fruit; 
on his ears, ten Koti times the fruit, on his neok, one hundred Koti times 
the fruit; on his holy thread, aynta times the fruit ; on his arm, one lakh 
Koti times the fruit and if one wears Rudrlksam on one's wrist, one 
attains Mokei. Whatever acts, mentioned in the VeUs be performed 
with Rudraksam on, the fruits obtained are unbounded. Even if a mm 
be without any Bhakti and if he wears on bis neek the R idrftksa rosary 
though he does always vicious acts, he becomes freed of the bondage of 
this worlJ. Even if a man does not hold Rudraksa but if he be alway 
full of devotion tow.irds the Ridrak-sam, he attains the fruit that is got U 
wearin" the Rudraksam and he atlair.s the 3iva Loka and is honoured like 
Siva °As in the country of KikaU, an ass wh : oh used to carry Rudrsksim 
Jed "ot Sivabood after his death, so any man, whether be be a JB-ini 
(wise) or Ajnlni (unwise), gets Sivahool if he holds Rudraksam. Tlnre 
is no doubt in this. 

V 23 Skinda said : 0 God I How is it that in the country ot 
Kikata'(Bihar),an ass had to carry Rudraksa ; who gave him the 
Rudrakeams 1 \nd what for did he hold that ? 

Bha-av&n Is'vara said :-" 0 Son! No* hear the history of the case. 
Tn the Bindhya mountain one ass used to carry the load .of Rudraksam ol » 
v Her Once the ass felt tired and became unable to carry the load ami 
2 down on the road and died. After his death the ass came to Me by 
Mv Grace, becoming Mahes'vara with trident in his hand and with three 
et 0 Kartikeya I As many faces as there are in the Rudraksim, for 
m many thousand Yugas the holder resides with honour in the Siva Loka. 
One should declare the greatness of Rudraksam to one's own disciple 5 
ever to disclose its glories to one who is not a disciple nor a devotee of 
riadrakfam nor ta bim who is an illiterate brute. Be he a Bbakta or not » 



Book XL] CHAPTER VI. 10 fi 

13hakta, be he low or very low, if he holds Rudraksam, then he is freed from 
all sins. No equal can be to the merit of him who holds the Rudraksams. 

29-39. Tha Munis, the Seers of truth, describe this holding on of 
Hiidrakttam as a very great vow. He who makes a vow to hold one 
thonand llu lrlk^ams, bejornes like Rulra ; the Devas bow down before 
him. If thousand Rudraksams be not obtained, one should hold at least 
sixteen Rudraksams on each arm, one Rudr&kfam on the crown hair ; 
oil the two hands, twelve on each ; thirty-two on the neck ; forty on the 
hdd; six on each ear and on e hundred and eight Rudraksams on the breast ; 
and then he becomes entitled to worship lite Rudra. If any body holds 
RiJrakf im together with pearls, Prabah, crystal, silver, gold and gem 
(lapis lazuli), he becomes a manifestation of S'iva. If a body, through laziness 
even, holds Rudraksam, the sin cannot touch him as darkness cannot come 
near light. If any body makes japam of a mantram with a Rudraksa rosary, 
he gets unbounded results. Such a merit giving Rudraksam, if one such 
lliulrJksam be not found in aiy one's body, his life becomes useless, like 
& man who is void of T ripundrak (three curved horizontal marks made on 
the forehead by the worshippers of S'iva). If any body simply washes 
his head all over with Rudraksam on, ho gets the fruit of bathing in the 
Ganges. There is no doubt in this. One faced Rudraksam, the five faced, 
eleven faced and fourteen faced Rud'ksams are highly meritorious and 
entitled to worship by all. The Rudraksam is S'ankara made manifest ;so it 
is always worshipped with devotion. The greatness of Budr&ksam is such 
as it can make a king out of a poor man. On this point, I will tell you an 
excellent Puranio anecdote. 

40-49. There was a Brahmin, named Girinatha in the'oouutry of Kosala. 
He was proficient in the Vedas and Vedamgas, religious and very rioh . 
lie used to perform sacrifices. He had a beautiful son named Gunanidhi. The 
son gradually entered into his youth and looked beautiful like Eandarpa, the 
God of Love. While he was studying at his Guru Sudhisana's 
house, he, by his beauty and youth captivated the mind of his 
Guru's wife named Muktavuli. The Guru'a wife became so much 
enchanted by his extraordinary beauty that she, being unable to 
cmtrol herself, mixed with him and for some time remained with 
hi n in secret enjoyment. Then feeling inconveniences, due to the 
fear of his Guru, to enjoy her freely, used poison to the Guru, 
killed him and then he began to live freely with her. Next when his 
father, mother came to know about this, he put to death instantly 
his father and mother, administering poison to them. He beoame 



10*2 Sai MAD DBVl BhAgAVA^AM 



addicted to various pleasures and his wealth was exhausted gradually, 
lie began to steal in Brahmans' houses and became addicted very 
much to drinking. His relatives outcasted him from the society for 
his bad behaviour and banished him outside the town, He ilea 
went into a dense forest with Muktivali ; and he began to kill the 
Brahmins for their wealth. Thus a long time passed away; when 
ab last he fell into the jaus of death. 

50-54. Then tq take him to the region of Death, thousands of the 
Yama's messengers came ; at the same time the Siva's messengers came 
from Siva-Loka. 0 KArtikeya ! A quarrel then ensued between both 
the parties of Yama and Siva," The Yarva's messengers, then, said:— 
" O Servers of Sambhu ! What are the merits of this man that 
you have come to take him ? First speak to us of his merits." 
Siva's messengers spoke — "Fifteen feet below the ground where this 
man died, there exists the Rudrakeam. O Yama's messengers ! By the 
influence of that Rudr3ksnm, all his sins are destroyed; and we have 
come to take him to Siva.'' Then the Brahmin Gutianidhi assumed 
a divine form and, getting on an aerial oar went with S'iva's 
messengers before S'iva. " 0 One of good vows ! Thus I have described 
briefly to you the greatness of Rudrikjam. This is capable to 
remove all sorts of sins and yield great merits. 

Hero ends the Sixth Chapter of the Eleventh Book on the 
Greatness of Rudrak?ams in the Mahapuranam S'rr Mad Devj 
Bhfigavatam of 18,000 verses by Miharsi Veda Vyaia. 



CHAPTER VII. 

1-4, S'ri Narayana said :— "O Nar,»di ! Wh»n Giris'a thus explained 
to Kftrtikeya the greatness of Rudrftks un, 1^ bscaim satisfied. Now 
1 have spoken to you of the glories of the Rudr&ksams as far as 1 
know. Now, as to our subject of right wiy of acting, I will now 
speak on other things that ou^ht to be known. Listen. The seems 
of Rudraksam briugs in a lakh timei of Punyara and koti timed the 
merit arises from touching thit ; holding it brings in koti times 
merit ; again if one makes the japara of a Mantra with that Rud- 
rakeam, one obtains merit one hundred lakh kffti times and one 
thousand lakh koti times the merit. The merit in holding the Rudraksam 
is far superior to that in holding BhadrAk?am. The Rudraksam seed 
that » of the size of an Amalaki is the best ; which is the of the size ° 
a plum, is middling ; and which is of the size of a gram is the wor 



Booi Xt] CHAPTER VII. im 

this is my word and promise. The Rudraksam tree is of four 
kinds :-Brlhraini, Ksittriya, Vais'ya, aad S'udra. The white oolour 
\, Brahmana j the red oolour is Ksnttriyn ; the yellow oolour is Vais'ya 
and the black coloured Rudraksam seed is Sttdra. The Brahmanas 
me to use the white coloured Ru draksims; the Ksattriyas, the red coloured 
ones, 

the Vais yas, the yellow coloured ones ; and the Sudras, the black ones 
Those Rudraksa seeds that are nicely circular, smooth, hard, and whose 
thorns or points are distinctly visible, are the best. Those that are pierced 
by insects, broken in parts, whose thorns are not clearly visible, with swells 
and boles and those that are coated over, these six varieties of Rudraksam s 
,re faulty. Those Rudrake*tas that have their holes by nature running through 
and through are best ; and those that have their holes pierced by men are 
middling. The Rudrak}* seeds that are all of uniform shape, bright, hard, 
and beautifully circular should be strung together by a silken thread. 
Hnv to test the Uudritks* seed? As gold is tested by a touch stone ; 
g0 the Rudrakfim is tested by drawing lines on it; those on which 
the lines are most uniform, bright and beautiful are the best and they should 
be worn by the Saivas. One should hold one Rudraksam on the 
crown hiir, thirty on the heal, thirty six on the neck; sixteen on 
each arm, twelve on each wrist, fifty on the shoulders, one hundred and 
eight Kudraksams in the place of the sacrificial thread; and the devotee should 
have two or three rounds on the neck. On the earrings, on the orown of 
the head, the head, on bracelets, on armlets, on necklace, on the ornament 
worn on tin loins one should hoi I Rudraksam always, whether one 
sleeps or eats. Holding three hundred R.idraksams is the lowest ; 
holding five hundred is middling ; holding one thousand Rudraksams 
is the best ; so one ought to wear one thousand Rudr&ksams. At 
the time of taking Rudraksam, on one's head, one should utter the Mantra 
at tsana; the mantra of Tat Purusa while holding on one's ears; Aghora 
mantra on oni's forjhead and heart; and the vija of Aghora mantra «'. a. 
' hasan " while holding on one's hands. One should wear the rosary of fifty 
Rudraksa seeds, suspended up to the billy, uttering tfie Vatnadeva mantra, 
•«•, Sadyojat&di, i to., the five Brahma mantraa, and the six-limbed 5iva 
mntra. One is to string every Rudraksa seed, uttering the root mantra 
"id then hold it One-faoed Rudraksa reveals Paratattva (the highest Tattva); 

en worn, the knowledge of the highest Tattva arises; the Brahma is seen 
nlf ' TO " faoeJ R,uJc&ll »»ni is Ardhanaris'vara, the Lord of the other 
* which represents woman (in the same person) ; if worn, Ardhana- 
^vara Siva is always pleased with that man who holds it. The three- 
, °? Rudraksam is Fire m»de manifest ; it destroys in a moment 
' 9 8,0 of killing a woman. 

135 



SRtMAD DEvt BHAGAVATAM. 



The three-faced Rudraksam is the three Agnis, Daksinagni, Gflrhapatyj, 
and Ahavantya ; Bhagavan Agni is always pleased with that man who 
wears the three-faced Rudraksam. The four-faced Rudraksam in Brahma 1 
Himself. The wearer gets his prosperity enhanced, his diseases destroyed, 
the divine kuowledge springs in him and his heart is always pleased. Tb 
five faced Rudraksam is tho five faced Siva Himself ; Mahadeva gets pleased 
with him who holds it. The Presiding Deity of the six faced Rudraksam ii 
Kartikeya. Some Pandits take Ganapati to be the Presiding Deity of the 
six-faced Rudraksam. The presiding Deity of the seven-faced Rndrftkfam ij 
the seven Matrikas, the Sun and the seven Risis. By putting on this, the 
prosperity is increased, health and the pure knowledge ate established, 
It should be put on when one becomes pure. The Presiding Deity of the 
eight-faced Rudraksam is Brahmi, the eigho Matrik&s. By holding this, 
the eight Vasus are pleased and the river Oanges is also pleased. The 
putting on of this makes the Jivas truthful and pleasant-minded. The 
Devata of the nine- faced Rudraksam is Yama ; holding this puts off th e 
fears of Death. The Devata of the eleven-faced Rudraksam is ten quarters 
the ten quarters are pleased with him who wears the ten-faced Budit- 
ksam TheDovata of the eleven mouthed Rudraksam is the eleven Bndni 
and Indra. Holding this enhances happiness, The twelie-faced Rudrakeam 
is Visnu made manifast ; its Devatas are the twelve Adityas ; tie 
devotees of Siva should hold this. The thirteen-faced Rudraksam, if won, 
enables one t3 secure o.ie's desires he does nowhere experience failures. The 
Kama Deva becomes pleased with him who wears this. The fourteen-faeed 
Rudraksam destroys all diseases and gives eternal health. While holding 
this, one ought not to take wine, flesh, onion, garlic, Sajua fruit, CMM 
fruit and the flesh of the boar which eats excrements, etc., During th 
Lunar and Solar eclipses, during the Uttarayan* fUk-anti or the Daks,, • 
yana Samkranti, during the full Moon or the New Moon day, if Boa- 
rakBiin be worn, one becomes instantly freed of all one's sins, 

Here ends, the Seventh Chapter of the Eleventh Book on the great- 
ness of one faced etc, Rudraksam in the Maha Purftuam Sri M«u v 
Rhagavatara of 18,000 verses by MaWsi Veda Vyasa. 



CHAPTER VIII. 

1.21. Narayana said :-«« 0 Great Muni! Now I shall tell J* 
the rules of Bhuta Suddhi i. e. the purification o the e ements rf rf 
body (by respiratory attraction and replacement, etc.) firstly, 
ihe Highest Deity K.mdalini (the Serpent Fire) as rising up in 



Book XI.] 



CHAPTER VIII. 



1075 



cmal Saf umn& in the Spinal Cord from the Muladhara (the sacral 
plexus) to the Brahmarandbra (the aperture supposed to be at the crown 
of the bead). Next, the devotee is to meditate on the Mantra " Hamsa " 
and consider his Jivatma (the embodied soul) united with Para Brahma. 
Then think from leg to the knees in the form of a square Yantra (diagram 
as furnished with Vajra thunderbolt) (represented by 63 lines at the 
four oorners) ; consider this square as the earth, of a golden colour and 
represented by the letter " Lnm," representing the Seed Mantra of earth. 
Next from the knee to the navel consider the semi-moon and at its two ends 
consider that the two Ltuses are situated. Consider this as the circle of 
water, of white colour, represented by the letter " Vam " the Seed Mantra 
of water. Then again from the navel to the heart consider it as of a 
triangular form and the Svastik mark at its three angles and think it 
as of fire aud represented by the lettar " Ram " its root Mantra, of red 
colour. N«xt from the heart to the oantra of the eyebrows, consider as 
marked with six dits, with the Seed Mtntra "Yam" of a smoke- 
coloured colour (dark-red) and of a citcular appearance aud consider it 
as air. Then again from the centre of the eyebrows to the crowu of 
the head consider as Akls'a Mandalam (a region of ether) beautiful and 
clear and with "Ham" as its vijv Litter. Thus thinking consider firstly the 
earthy principle originated from watery principle, dissolved in water. 
Then think water as dissolved in fire, its cause ; fire dissolved in air, 
it* wine; an lair dissolved in &k\s», ether, its cause; then consider 
A Wia dissolved in its oause Ahamklra, egoism ; then again Ahamkira 
dissolved in the Great Principle (Mahattatva) ; and Mahattatva again 
initsoiuw Prikriti and consider Prakriti ag«n diluted in its cause, 
the Supreme Self. Then consider your ownself as the Highest Knowledge 
an I only that. Think, then, of the Papa Purusa, the Sinful Man in 
your body. The size of thii M vn is that of a thumb and it is situated 
in the left abdomen. The head of him is repres)nted by Brahmahatya 
(murdering a Brahman); his arm as stealing gold ; his heart as drinking 
wine ; his loins as going to the wife of his Guru, his legs as mixing 
with people who go to their Guru's wives, and his toes as representing 
other sins and venial offences. The Sinful M*n holds axes and sh.eld 
in his hands ; he is always angry, with bis head bent down and his 
appearance is very horrible. Inhale air through the left nostril 
thinking"of «• Vam " the Root Mantra of air and make Kumbhaka t. a., nil 
the whole body with that air, and hold it inside, purifying the smfu man ; 
«*>n repeating « Ram," the seed Mantra of fire, think the sinful man 
with his own body burnt dowa to asbe,. Then exhale outside through the 
fight nostril those ashes of the Sinful Man. Next consider the ashes 



1076 SrI MAD DEVl BHAGAVATAM 

due to tha burning of the Sinful Man, as , rolled and turned into a round ball 
with the neotar seed of the Moon. Think steadily this ball as tranifcined 
into a golden ogg by the Seed Mantra " Lam " of the earth. Repeat 
then, " Ham " the seed Mantra of Akas'a and think yourself as „ n 
ideal beiu,- pure and clear, and shape thus your body and the several limbs. 

Create, then, fresh in an inverse order from the Brahma the elements 
Akns a, air, fire, water, earth and locate them in their respective positions, 
Then by the Mantra " Soham " separate the Jivatma from the Para, 
matma and locate the JiviUma in the heart. Think also that the Kunda- 
lint has come to the Sacral Plexus, after locating the Jivatma, turned 
into nectar by contact with the Highest Self, in the heart. Next 
meJitata on the vital foroa, tha Praoi S\kii, thus located as follows:- 
There is a red lotus on a wide boat in a vast ocean of a red colour ; on 
this lotus is seated the Prana Sakti. She has six hands holding, in due 
ord*r, the trident, the arrows made of sugarcane, noose, goad, five 
arrow's and a skull filled with blood. She is tbrec-eyed. Her high b.easts 
are decorated ; the colour of Her body is like the Rising Sun. Mty She 
..rant us happine=s. Thus meditating on the Prfina Sakt. : Who >s <f 
The nature of the Highest Self, one ought to apply ashes on h.s body m 
order to attain success in all actions. Great merit arises from the 
application of ashes (besmear.ng ashes) on the body. 1 w.ll now dwell 
on thn subject in detail. Listen. This point of holding ashes on to 
the body is particularly proved in the Vedas and Smr»t,s. 

Here ends the Eighth Chapter in the Eleventh U^k on Uhata 
S'uddhi ^purification of elements in the body) in the Mahapuranam S,i 
Mad Devi Bhagavatam of 18,000 verses by Maha.si Veda Vjasa. 



CHAPTER IX. 

1-43. Sri Narftyana said :-The Brahmanas that will r* rform 
duly the Sirovrata, to be described in the following, are the only on" 
who will attain very easily the highest knowledge, destroying all Avidj 
or Ignorance. So muoh so that the rules of right living and right condnc 
as ordained in the Srutis and Smritis are not necessary to be observed y 
these who duly and devotedly perform the Sirovrata (i. e. vowofM 
head ; i. e. vow to apply ashes on the forehead). 0 Learned One 
It is through this Sirovrata that Brahma and the other Devas 
been able to geo their Brabmahood and the Devahood. The ancient sage» 
glorified highly this Sirovrat*. Brahma, Vijou* Rudra and the ot 
Bern »» performed thia SiroWat*. 0 Wise One ! Those that perfer** 9 



uuiy vuib >j »»v»»»»»i •»•! uvvmiio siuiDBB nuuiigu iney were Bintui 
in every way. Its name is S'irovrata, inasmuch as it u mentioned in 
the first part of the Atharva Voda. Only this vrata (vow) is called S'irovrata ; 
no other thing is denominated by this name. By no other merit oa n 
this be acquired. O Muni ! Different names are assigned to this vrata 
in different Sakha s ; in fact, they are all one and the same. 

jV. B.— Pasupata vrata, 8'ivavrata, etc., are the different names assigned 
to it. In all the S'akh&s, the Oce Substance, Intelligence solidified 
named S'iva and the knowledge thereof is mentioned. This is 
"S'irovraW He who does not perform this iSirovrata, is irreligious 
and he is banished from all religious acts, though he is well-qualified in all 
branches of learning. There is no m inner of doubt in this. This S'irovrata 
U like the blazing lire in destroying wholly the forest of sins. All knowledge 
IUsbe9 before him who performs this Sirovrata. The Atharva Sruti 
expounds the subtle and particularly incomprehensible things ; this SViti 
declares the above S'irovrata as daily to be done ; so it is one of the 
daily observances. "Fire is ashes," "water is ashes" "earth is ashe«," 
''air is ashes," '"ether or Akas'a is ashes," "all this manifest Universe 
is ashes.'' Tueee six mantras stated in the Atharva VeJa are to be recited- 
after this, ashes are to be besmeared all over the body. This is naniei 
the S'irovrata. The devotee is to put on these ashes name 1 S'irovrata 
during his Sandbyop&jina (practising Sand by a thricj a day i so lon^; 
as the Brahma Vidya (the knowledge of Brahma) do is not arise in 
him. One is to make a ankalap (resolve) of twelve yeirs before one 
ftirts with this Vrata. In cises of inoap ibility, a period ol one year 
or six months, ot three months or at least twelve days are to be adopted. 
That^Guru is considered very cruel and bis knowledge will come to 
an end who hesitates and does not impart the knowledge of the Vedas and 
other things to him who is purified by observing this 5irovrata. Know 
him certainly as a very meroiful Guru who illumines the heart by Brahma 
Vidya just as God is very merciful and compassionate to all the living 
beings. One who performs one's own Dbarmas for many births, acquires 
particular faith iu this Sirovrata ; others can bare no faith in this. 
Kather he gets animosity for this vrata, because of the abundanoe of 
'gnorance in him. So one ought never to advise on spiritual knowltdge 
to an enemy who has no faith, rather who has hatred for any such 
thing. Those only that are purified by the observanoe of S'irovrata 
ar > entitled to Brahma Vidya. ; and none others. So the Vedas com- 
mand : —Those are to be advised on Brah ma Vidya who have performed 
S'irovrata. Even the animal becomes freed of his animalism, as a 
tfeult of this vrata ; do sin occurs in killing that animal ; this is 



1078 §Rt MAD DEV! BHAGAVATAM. 

the decision of the Vedanta. It has been repeatedly uttered by JavAla 
Risi that the Dharmi of the BrAWnas is to put on the Tripundra (three 
curved lines of ashes on the forehead). The householders are instructed 
to put on this Tripundra by repeating the mantra 'triyamvak*" with 
Om prefixed. Those that are in the stage of the Bhiksns (Sannyasis, etc.,) 
are to put on this Tripundra uttering thrice the mantra "Om Hasab" 
Such is regularly stated in J&vaia Sruti. The house holders and the Vaaapru 
this (forester*) are to put on this Tripundra, uttering Triyamvak a 
mantra purified with "Haum" the pranava of &va prefixed. 

Those ihat are the Brahraachftris are to use daily this Tripundra uttering 
the mantra "Medhavi," etc. The Brahnnnas are to apply the ashes in 
three curved lines on the fore head. The God Siva is always hidden under 
the cover of ashe? ; so the 5 vivjs, the devotees of Siva are to use the Tripun- 
dra. The Brahminas an to use daily this Tripundra. Brahma is the 
Prime Brahmin. When He used Tripm.id.a on His forehead, what need to 
t?U, then, that every Brahman ought always to use it! Never fail, out of 
error, to besmear your body with the ashes as prescribed in the Vedas an.l 
worship the S'iva Lingam. The Sunnyssins are to apply Tripundra on 
their forehead, arms, chest, uttering the Triyaravak* mxntra with Om' 
prefixed and also the five lettered mar.tra of S'iva " Oua Naraah S'ivaya.' 
The Brahmwharis should use Tripundra of ashes, obtained from their own 
fire, uttering the mantra " Triyayufam Jaraadagneh, etc., or the mantra 
" Melhavi.'etc. The S'u Iras in the servioo of the Brahmins are to uro the 
ashes with devotion, with the mantra "N.imah Sivaya." The other ordiu.ry 
persons can u^e the Tripundra without any mantra. To besmear the 
body all o\er with ashes and to put on the Tripundra is the essence of 
all Dharma ; therefore this should be used always. The ashes fro* the 
Agnihotra Sacrifice or from VirajSgni (VitmjA fire) are to be carefully placed 
on a clean and pure basin. Cleansing hands and feet, one » to sip (in- 
form Achamana) twice, and then, taking the ashos in the hand, utter the 
five Brahma mantras " Sadyoyfttam prapadyami, etc., and perform snor 
Pran&yama thrice ; he is, then, to uttar the seven mantras " Fire is ashes ^ 
"water is ashes," "earth is ashes" « Teja is ashes »" wind is ^ 
« ether is ashes," " All this whatsoever is ashes" and purify and inpr „ 
nate the ashes with the mantra by blowing out air through the moa • 
Then one is to think of Maha Deva, repeating the mantra "Om Apojyoti, ■ 
and apply dry ashes of white colour all over the body and become ««• 
hJi. to meditate on the Maha Vi,„u the Lord ^ J J 
,nd on the Lord of the waters and repeat again the mantras Fire is 
'and mix water with the eshes. He is then, to think of S ,va an PP . 
a»beiOnbie forehead. He is to think of th. ashes** 8 .va H«ai 



Book Xt] (JttAfTER X. 107& 

then, with mantras appropriate to his own As'rama (stages of life) use 
the Tripundra on his forehead, chest and shoulders. 

By the middle finger and ringfinger he is to draw the two lines of tbe 
gshes from the left to the right and by his thumb draw a third line of 
ashes from the right to the left. These Tripundra* are to be used in 
th« morning, midday and in the evening. 

Here ends tbe Ninth chapter of the Eleventh Book on the rules 
of S'irovrata, in the MahapurAnam Sri Mad Devi Bhagavatam of 
18,000, verses by Maharsi Veds, Vyasa. 



CHAPTER X. 
1.33. Narayana .-aid :— " 0 Knower of Brahma ! 0 Narada 1 Tbe , 
ashes prepared from ordinary fire are secondary (Gauna). The greatness 
of tbis secon dary ashes is to be considered by no means trifling; this also 
ilestroys the darkest ignorance and reveals the highest knowledge. It is 
uf various kinds. Amongst the secondary ashes, that prepared from 
Virajagni is the best ; it is equivalent to that obtained from Agnihotra 
Yajfia and it is as glorious The ashes obtained from tbe marriage sacrificial 
five, that obtained from the burning of the Samidh fuel, what is obtained 
from the conflagration of tire are known as the secondary ashes. The 
Mkinaaas, Ksvttriyas and Vais'yas should use the ashes from 
the Agnihotra and the Viraj* Fire. For the householders, the ashes from 
the marriage sacrificial fire are good. For t he BraLmaeharis, the asbe 
from the Samid fuel are good and for the Sudras tbe fire of tbe cook 
ing pl»ce of the Veda knowing Brahmanas is good. For the other 
persons the ashes obtained from the conflagration of fire are good. Now 
1 will talk of the origin of the ashes obtained from the Viraja fire. The 
chief season of the Viraja fire sacrifice is the Full-moon night with Chitra 
asterism with the Moon. If tbis does not take place, the sacriGce may be 
1 crformed at other seasons ; and it should be remembered that the fit place 
is where one adopts a* one's dwelling place. The auspicious field, garden or 
forest is also commendable for the above sacrifice. Oh the Trayodas'I Tithi, 
the thirteenth night preceding the full-moon night, one is to complete 
one's bathing and Saadhya; then one is to worship one's Guru and 
bow down before Him Then/receiving his permission, the sacrihoer 
i« to put on pure clothing and perform tbe special Puja. Then with his 
white s,criricial threat, white g«l«d„ sand.lpaste one w to 

•it on tbe Ku, a seat with sacrificial (Kus'a) grass in onos hands. Witt 
his face towards the east or uortb be is to perform Pranajauia thrice. 



1080 ini MAD DEvt BHAGAVATAM. 

Then he is to meditate on Siva and Bhagivati add get mentally their 
permissions. 0 • Deva Bbagavan ! 0 Mother Bhagavati I " I w j|] 
[lerform this vow for my life-time " Thus making the resolve, ho 
should start with this sacrifice. But this is to be known that this 
Vrata call be performed for twelve years, for six years, for three years 
for one year, for six months, for twelve djys, for six days, for three days, 
even at least for one day. But in every oase, he must take mentally 
the permission of the Deva and the Devi. Now, to perform the Viraja 
Homa, one is to light the fire acoDrding to one's Qrihya Sutras and then 
perform Homa with ghee, Samidh (fuel) or with charu (an oblatoin of rice, 
milk, and sugar boiled together). Then on the fourteenth lunar day 
(Chaturdas'J) one is to pray " Let the tattvas (principles) in me be 
purified " and then perform the Homa ceremony with Samidh, etc., as above- 
mentioned. Now recollecting that " My principles in my body are 
purified," he is to offer oblations to the fire. In other words, uttering 
" Priththitattvas me sudhyat&m jyotirabitm viraja vipapma bhuy&sam 
Svaha" one is to offer oblations to the Fire. Thus uttering the five element 
(MabAbhutas), five tanmatras, fivfc Karraendriyas (organs of action), five 
Jnanendriyas (organs of perception), five Pranas, seven d hat us Tvak, etc., 
mind, buddhi (intellect), Ahamkara (egoism), Sattva, Raja, Tamah gunas, 
Prakriti, Puruea, Baga, Vidya, Kali (arts etc.,) Daiva (Fate), K61a 
(time), Maya Suddbavidya, Mabes'vara, Sada Siva, Sakti Sivatattva, etc, 
respectively by its own name, one is to offer oblations to the fire by the 
five-lettered Viraja -Mantra ; then the eaorifioer will become pure. Then 
form a round ball of fresh cowdnng and purifying it by Mantram place 
it on fire and carefully watch it. On that day, the devotee is to take 
Havisy&nna (a sacred food of boiled rice with ghee). On the morning 
of the Chaturdas'i, he is to perform his daily dutits as above and then 
to perform Homa on that fire* uttering the five lettered Mantra. He is 
not to take any food the rest of the time. On the next day, that is, on 
the full-moon day, after performing the morning duties, he is to do the 
Homa ceremony, uttering the Five lettered Mantra and thon take leave 
of the Fire (invoked for worship). He is, then, to raise up the ashes. 
Then the dovotee is to keep Jata (matted hair) or to shave clean bis 
bead or to keep only one lock of hair on the crown of the head. He is t0 
take bis bath, then ; and if he can, then be should be naked, or put 011 
a red coloured cloth, hide, or one piece of rag or bark ; he is to ta^ 9 * 
staff an'd a belt. Washing his hands and feet and sipping twice he hy 
his two hands, n to pulverise the ashes" and, uttering the six Atharv» u 
Mantras, " Fire- is ashes and so forth" apply ashes from his head to foot- 
'Xhta, as before)- he is to apply ashes, gradually to his arms, etc., sod *" 



Book Xt] CHAPTER XI. josi 

oyer the body uttering the Praiiava of Siva, " Vam, Vam." He is to 
put on the Triyayusa Tripundra on his forehead." After he has done, 
this, the JJva (the embodied self) becomes Siva (the Free Self) and he should 
behave him self like Siva. 0 Narada ! Thus, at the three Sandhya-periods, 
he is to do like this; This Pas'upata vnU is the source of enjoyment 
as well as liberation and as well as of the cessation of all brutal desires, 
By the performance of this vrata the devotee is to free himself gradually 
of his animal feelings and then to worship Bhagavan Sada Siva in the form 
of a phallic symbol. The above bath ashes is highly meritorious and 
it is the source of all happiness. By holding the ashes, one's longevity is 
prolonged, one gets even great bodily strength, becomes healthy and his 
beauty increases and he gets nourishment. This using of ashes is for the 
preservation of one's own self ; it is the source of one's good and of all sorts 
of happiness and prosperity. Thoso who use ashes (Bhas'ma) are free 
from the danger of plague and other epidemic diseases ; this bhasma ie 
of three sorts as it leads to the attainment of peace, nourishment, or to the 
fufilment of all desires, 

Here ends the Tenth Chapter of the Eleventh Book on the subject 
Oauna Bhasma (secondary ashes) in the Mahapuranam Srimad Devi 
Bhagavatam of 18,000 verses by Maharsi Veda Vy&sa. 

CHAPTER XI. 
Narada asked : — " 0 Bhagavan ! How is the above Bhasma cf three 
kinds ? I am eager to hoar this. Kindly describe this to me." NarAyana 
said :— " O Narada ! I am now talking of the three kinds of ashes ; 
hearing this even destroys one's sins and brings in good fame. • When 
a cow evacuates her dung, just as the cow dung leaves her and is far from 
reaching the ground, one should catch-it with one's hand and this cow- 
dung burnt with " Sadyojatadi i. e ., Brahma Mantra " becomes ashes 
which are called " Santika Bha?ma," i. e., ashes producing, peace. Before 
the cowdung is about to reach the ground, the devotee should take it with 
his hand and uttering the nix lettered Mantra, he is to burn the cowdung. 
The ashes from this are called Paustik Bhasma, i. ashes leading to 
nourishment. 

If the cowdung be burned with the Mantra "' Haum," the ashes of 
this are called " K&mada Bhasma i. «., ashes leading to the granting 
of desires. O NArada ! On the full moon day, new moon day or on the 
eighth lunar day, a man is to get up from his bed early in the morning and 
be pure and- go the row enclosure. He is to salute the cows and lako the 
cowdung, uttering the- Mantra Haum. If he be a Brahmin, he is to collect 
the wbite co-v duDg ■; if he be a Ksattriya, he would take the red cow. 

136 



i082 sr! mad dev! bhagavatam. 

dun» ■ a Vais'ya, yellow oowdung and if be be a Sadra, he wnld. W;e the 
black cowdung. Then by the mantra "Namah" ho is to form that into a fell 
and cover it with the husk of rice or some other grain and dry it ;n a sacred 
place, repeating the mantr.v "Haum". Bring fire from a forest or from the 
house of a Veda-knowing Brahmin and reduce the oowdung to ashes 
by this mantra, uttering the mantra Haum. Next take out the ashes 
c.refully from the fire place (Agni KunoV and place it in anewj,, 
or pot.again remembering the mantra "Haum". Mi, with the ashes the 
Ketaki dust, the PataU flower dust, the root of the fragrant ar.* caded 
kbaskhas, saffron and other sweet rented things with the man « 
"Sadyojatamprapadyfimi-etc. l'irst perform the water bath then the 
bath of the ashes. Incase one cannot have the water bath, one u to 
have the ash bath. Washing the hands, feet and head w.th 
the mantra "Is'anah Sarvavidyanam," etc., and uttering "Tatpnn... 
one is to besmear one's face with ashes and by the mantra 
"Aghora" apply ashes on one's ch, s t ; with the mantra Van- e 
he is to use ashes on his navel; and with the mantra < Sadvo 
Jata, etc.," all over his body; he is to quit his former cloth and 
put on another fresh cloth. Wash your hands and feet and sip 
(do Achanm.). It will serve the purpose if one simply uses lr.pan. 
drak and if one does not besmear the whole body with ashes Beta 
the midday one is to use Bhasma with water ; but after the mid- 
day with dry ashes one is to draw the Tripundra line so fashes w.th 
forefinger, middlefinger and ringfinge, The head, for, head, ears neck heart, 
and the arms are the places whereon the Tripundras are used. On t e tad 
the ashes are applied with five fingers and with *. mantra H«» 
on the forehead, the Tripundra i, applied with mantra BraU by 
forefinger, mindlefinger and ringfinger ; on tha nght ear, it s i el 
!iti "Sdyojata >' mantra; on the left ear, with » Vamadeva Mi*. 
la the neck with Aghora mantra by the middlefinger; on th , cW 
«ith "Namah" mantra by the fortfiaBW, mi«fdla«Dgar and nng««fc« 
on the right' arm with vasat mantra by the three fingers ; « ; 
left arm with « Hum » mantra by the three fingers ; and on 
the ashes are to be applied with the ^ ^^^^ 
the middlefinger. The first line in every Tnpundr i. B» ^ 
second line is Vismi; and the third, the topmost lm uM ^ 
The line of ashes that is marked by one linger » U J A ^ . & 
i8 the place of Brahma; the forehead is the s. «* 
two ears are the seat, of the two As'vins and J J ' ^ 
Ganes'a reside, The Ksattriyaa, Vais'yas, and Sddras p 
Tripundras without any mantra; they are .1* no. to UK 



Book XL] CHAPTER XII. 108 3 

tl,, w!iolo of the body. The lowost classes (e. g. the chandalas, etc.,) 
a „,l tho uninitiated persons are to use the Tripundraks without any 

ii antra. 

Heie ends the Eleventh Chapter of the Eleventh Book on the 
Jet-ei iptioti of the greatness of the three kinds of Bhasjnas in tho 
Malui puranam Sri Mad Devi Bhagavatam of 18,000 verses by 
Jlaliavsi Veda Vyasa. 



CHAPTER XII. 

1.20. Sri Nfirayana said : 0 Dovarsi Narada ! Hear now the great 
sofict and the fruits of besmearing one's body with ashes, yiek'iug all 
dc.-ir-"--. The pure cowdung of tho Kapila (brown) cow is to be taken 
ii j) by the hand before it reaches the ground, .ft should not be like 
miia not like a liquid ; it should not be also very hard nor should 

it emir, a bad stench. And in cise if the owdung that ha3 already fallen 
o'i tho earth, has to be taken, it should be scraped off from the top 
and bottom ; make it into a ball and then burn it in a pure fire, 
repeating the principal mantra. Take the ash and tie it in a piece 
of cloth and keep it in a pot. The pot in which tho ashes are 
to l.e kept should be nice and good, hard, clean and sprinkled over 
for piirilication. Uttering the principal mantra, one is to keep the 
allies in the pot. The pot may be of metal, wood, earth, or cloth j 
i»r it can be kept in any other nice pot. The ashes can be kept 
i a silken ba" where the mohurs are kept. In going to a distant land, 
he devotee cm take the ashes himself or kept with his accompanying 
ervaut. When it is to be given to somebody, it is to bo given 
ilh both the hands : never with one hand. Never keep it in an 
nholy placo. Never apply fe.t to the ashes, nor throw it in an ordinary 
dao.a nor ever cross it by your legs. Use always the ashes attar 
».,ifyin, it with mantra. These rules of holding the Bhasma are 
Voiding to the Smritis. By holding Bhasma in this way, the 
lovotee becomes, no doubt, like Siva. The ashes, that the V aul.k 
levotees of S'iva prepare are to be taken with devotion. All can ask for that. 
Hut the ashes that the followers of the Tantra cult prepare, are 
taken by the Tantriks only; it U pohibited to the Vaid.ks The 
SWras, Kapalikas, and other heretics («. fif, ^ dhu *> ™ 

««• the Tripundras. Never do they conceive in their minds that hey 
»ould not tike the Tripundra. The holding :on of Bhasma (ashes) 



1084 §Rt MAD DEVf BHAGAVATAlf. 



according to the Vedae, Therefore one who does not apply it f a || 3 
down. The Brahmanas must use the Tripundras, repeating the mantra • 
and they are to besmear their whole body with ashe9 ; if they don't do 
so, they are surely fallen. He can never expect to get liberation ev<m 
after koti birth? who does not besmear his body with ashes devotedly and 
who does not hold the Tripundras. O N&rada ! The vile man who dees 
not hold Bhasma duly, know the birth of that man as futile as i 9 
the birth of a hog. .Consider that body as a burning ground which does 
not bear the Tripundra marks. The virtuous man should not cast a "lance 
nt him even. Fie on that forehead which does not carry the Tripundra I 
Fie on that village which has not a single temple of Siva ! Fie on 
that birth which is void of the worship of Siva! Fie on that 
knowledge which is void of the knowledge of Siva. Know them to 
be the slanderers of Siva who mock at Tripundra. Those that pat 
on the Tripundras, bear Siva in their forehead. The Brahmin who is 
Niraguik (without the holy lire) is not nice in every way. So if 
the woiship of Siva be not done with any Tripundra is not praise- 
worthy, even it be attended with abnndai.ee of other offerings, 
Those who do not besmear their bodies with athes or who do not 
n=e the Tripundras, get their previous good deeds converted into bad ones. 

21-42. Unless the Tripundra mark is taken up according to the Sistra?, 
the Vaidik Karraas (works) or those performed according to the 
Smritis prove injurious ; the good works whatsoever done by any 
man count for nothing ; the holy words heard seem as if unhe.ml ami 
the study of the Veda9 , counted as if not studied. 

The study of the Vedas, Sacrifices, Charities, asceticisms, vowa and fast' 
ings of that man, who does not use the Tripundra, all become fruitless. 
Without using Bhusma (ashes) if one wants liberation, then that desire is 
equivalent to live after taking poison. There is no doubt in this. The Creator 
■has not made the forehead vertically high nor round ; but he has made 
it slightly slanting and curved fit to have the Tripundra. Making thus 
the forehead, the Creator wants, as it were.to inform everyone that every one 
ought to use Tripundra marks ; the curved lines also are made visible for this 
purpose. Still the igorant illiterate man does not put up the Tripu9?r». 
Unless the Brahmanas use the curved Tripundras, their meditation 
won't be successful ; they will not have liberation, knowledge, nor the" 
asceticism would bear any fruit. As the Sudras have no rijtht a 
the study of the Vedas, so the Brahmans have not any right to per 
the worship of 3iva, etc., unless they use the Tripundras. First o 
faoing eastward, and washing hands and feet, he ought to make a reso 



Book XL] CHAPTER XIII. ]m 

.nJthpn ti take a bath of the ashes mentally, controlling his breath. Then 
Ukiog the ashes of the Aguihotra sacrifice he is to put some ashes on 
h | s own head, uttering " Is'ana " mantra. Then he is to recite tbe Purusa 
giikta Mantra and apply ashes on his face ; with the Aghora mantra on 
bis chest ; with the Vamideva mantra, on his anus ; with Sadyojata mantra 
on his legs; and with the mantra Om, he is to besmear his whole 
b0( ]y with ashes. This is called the bath of fire by the Munis. So 
bring all the actions to a successful issue one is to take first of all this 
bath of fire. Washiug his hands, then, he is to make Aeharain duly • 
and, according to the above-mentioned rules, he is to apply ashes on his fore 
bead, hear t, and all round the neck with the five mantras above-mentioned ; 
or with each mantra he is to apply the Tripundras. Thus all works are 
fructified and he gets the right to do all the Vaidik actions. The Sudras] 
even, are not to use the ashes touched by the lowest classes. All the action! 
ordained by the S'astras are to be done after being besmeaied with ashes 
of the Aguihotra sacrifice ; otherwise no action will tear any fruit. All 
his truth, purity, Japara, offering, oblations to the sacrifice, bathing in the 
holy place of pilgrimage, and worshipping the gods become useless, who 
Joes not hold Tripundra. No fear of diseate, sins, famine, or robbers 
comes to the Brahmins who use Tripundra and ros-iry of Rndtaksa 
mil thus remain always pure. In the end, they get the Nirvana 
liberation. During the time of Sraddhas (solemn obsequies performed 
iu houour of the manes of deceased ancestors) the Brahmins purify the 
ravn where persons are fed ; so much so that the Devas glorify them. 
One mu-t use the Tripundra marks before one performs any SrJddha, Japam 
sacrifice, offering oblations or worshipping the Visvedet-as ; the n 
one gets deliverance from the jaws of death, 0 Nfirada I I am now 
speaking fuither of the greatness in holding the Bhasma ; listen. 

Here ends the Twelfth Chapter of the. Eleventh Book on the 
{reatness iu holding the Tripundra and Bhasma in the Mahapuranan S'rJ 
Mad Devi Bhagavatam of 18,000 verses by Maharsi Veda Vvasa. 



CHAPTER XIII. 

1-20. Narayana said: — 0 Best of Munis t What shall I desclibe to* 
'ou the effects of using the Bhasma ! Only applying the ashes takes aways 
he Mahap&taks (great sins) as well as other minor sins of the devotee, 
• speak this truly, very truly unto you. Now hear the fruita-of using 
imply the ashes, By using Bhasma, the knowledge of Brahma comes 
« the y%t».; the desires of enjoyments are eradicated ; the improvement 



1080 SRt MAD DEVt BHAGAVATAM. 

* 

is felt in all the virtuous actions of the householders and the studies of the 
VeSas and other iSnstras of the Brahmaeharis get their increase. The 
Sudras get merits in using Bhasmas and the sins of others are destoyed. To 
besmear the body with ashes and to apply the curved Tripundias is 
the source of good to all beings. The Siuti says so. That th is 
implies the performance of sacrifies by all, is also asserted in the Srutis- 
To apply ashes to the whole of thi bily and to use Tripuudra is ooramon 
to all the religions ; it hn« nothing, in principle, contradictory to others. 
So the S'rnti says. This Tripnndra and the besmearing with ashes is 
the special mark of the devotees of S'iva ; this again is asserted in the S'ruti 
This Bhasma and the Tripnndra are the special marks by which one is cha- 
racterised ; it is said so in the VaiJik Sruti. S'iva, Visnu, Brahma, India, 
Hinnyagarbha, aud their Avatarus, Varuoa and the whole host of the 
Devas all gladly used this Tripnndn mid ashes. DurgA, Laksmi, and 
Sarasvati, etc., all the wives of the gods daily anoint their bodies with 
ashes and use the Tripundras. So oven the Yaksxs, lUksasas, Gamlharbbas 
Sidhas, Vidyftdharas, and the Munis haveappliol Bhasma and Tnpmidn 
This holdin- on of ashes is not prohibited to anybody ; the Brahmanas, 
Ksattriyas,"Vais'vas, S'udras, mired cistes, and the vile classes all cm 
use this Bhasma and Tripnndra. 0 Narada ! In my opiniom they only 
are the Sadhus (saints) who use this Tripuudra and besmear their bodies 
with a*ho«. In seducing this Lady Mukti (liba.ation is pewi-.uhi.ed 
here as. a lady) one is to have this gem of .S'iva Lingam, the live letter. 1 
Mantra Namah Sivaya as the loving principle, and holding on the ashes 
M the charning medicine, (as in seducing any ordinary woman, gem=, 
jewels and ornaments, love and charming medicines are necessary). 0 
Narada ! Know the place where the person, who has besmeared the boJy with 
ashes and who has used Tripnndra takes his food as where S'ankara and 
3ankari have taken th.ir food together. Even if anybody himself not using 
the Bhasma, follows another who has used the Bhasma, he will be soon 
honoured in the society even if he a sinner. What more than th,., .f any- 
body himself not using the ashes, praises another who uses the Bhasma 
he is freed from all his sins and gets soon honour and respect m 
society. All the studies of the Vedas come to him though he has not 
■studied the Vedas, all the fruits of hearing the Srutis andthe Purftnas come 
to him, though he has not heard them, all the fruits of practised Dharma 
oome to him though he has not practised any, if he always uses this Tupn? » 
on his forehead and gives food to a beggar who uses Tripnndra on h» forth"' . 
Even in countries as Bihar (Kikata, etc , that have got a bad nana; 
if there be a single man in the whole country whose body is besmeared wi 
ashes and who uses this Tripundra, that is considered then as Kfts t (Benar 



8oo* CHAPTER Xtil. lo8 } 

city). Any body, of a bad or of a good character, be he a Yogi or a sinner, 
using Bhasma, is worshipped like my son, Brahma. 0 N4rada ! 
Even if an hypocrite uses Bhasma, he will have a good future, 
which cannot be attained even by performing hundreds of sacrifices. 
If any body uses Bhasma daily either through good companion or 
through ueglect, ha 'will be entitled, like me, to the highest worship. 
0 Narad* ! Brahma, Visnu, Mahes' vara, Parvati, Laksmi, Sarasvati 
au,l all the other Dovas become satisfied with simply holding on 
this Bhasma. Tho merits that are obtained by using only the 
Tripundra, cannot be obtained by gifts, sacrifices, severe austerities, 
ml going to sacred places ol pilgrimages. They cannot give one. 
ixtoenth part of the result that accrues from holding the Tripundra. 
.s a King recognises a person as his own, whom he has given 
iirio object of recognition, so Bhagavan Sankara knows the man who 
scs Tripundras as His own person. They that hold Tripundras with 
?votion can have Bhola Natha under their control ; no distinction is made 
ere between the Brabmanas .and Chandalas. Even if any boiy be 
illcn from the state of observing all the Acharas or rules of conduct 
roper to his As'rama and if he be faulty in not attending to all his 
uties, he will be Mukta (freed) if he has used even once this Bhasma 
'lipundra. Never bother yourself with tho caste or the family of the 
older of the Tripundras. Only sea whether the sign Tripundra exists in 
is forehead. If so, consider him entitled to respect. ONarada! 
'here is no mantra higher than thi3 Siva Mantra ; there is no Deity 
igher than Siva ; there is no worship of greater merit-giving powers than 
10 worship of Siva ; so there is no Tirtha superior to this Bhasma. 
his Bhasma is not an ordinary thing ; it is the excellent energy 
iemen virile) of fire of tho nature of liudra. All sorts of troublea 
anish, all Sorts of sins are destroyed by this Bhasma. The country 
here the lowest castes reside with their bodies besmeared with ashes, 
jinhabited always by Bhagavan Sankara, Bhagavati Uma, the Pramathas 
■he attendants of Siva) and by all the Tirthas. Bhagavan S'ankara, 
rst of all, held this Bhasma as an ornament to his body by purify- 
ig it first with " Sadyo Jata," etc., the five mantras. Therefore if any 
Ddy 

uses the Bhasma Tripundra according to rules on his lorehead, 
ie writings written at the time of his birth by Vidhatft Brahma 
'11 all ba cancelled, if they had been bad. There is no doubt in this. 

Here ends the Thirteenth Chapter of the Eleventh Book on the 
feataess of.- Bhasma in the Mahapuranam Sri Mad Devi Bhagavatam 
f 18,000 verses by Maharfi Veda Vyasa, 



Silt MAD DEVt BH A&A V At AM. 



CHAPTER XIV. 



1-17. Nftrayana said: — " 0 Nurada ! Whatever ii given as charitiet 
to any man besra.earel with the holy ashe9, tike? awiy instantly all the 
sins of the doDOr, The Srutis, Smrits, and all the Punin as declare 
the greatness of -this Bhasma. So the twice-born must accept this 
Whoever holds this Tripundra, of this holy ashes at the threi 
Sandhy& times, is freed from, all his sins and goes to the region o! 
Siva. The Yogi who takes a bath of ashes throughout his bodj 
during the three SandhySs, gets his Yoga developed soon. By thii 
bath of ashes, many generations are lifted up. 0 N&rada! Thii 
ash bath is many times superior to the water batb. To take onci 
a bith of ashes secures to one all the merits acquired by batbiug it 
all the sacred places of pilgrimages." There is no doubt in this. Bj 
this bath of ashes, all the Mahapatiks (great heinous sins) and 
other minor sins as, well are instantly destroyed as heaps of wood are brought 
down to ashes in a moment by the fire. No bath is holier thin 
this one. This is first mentioned by Siva and He took Himself 
this. bath. Since then this bath of ashes has been taken with great 
* oare by Brahma and the other Devas and the Munis for their own good 
in all the virtuous actions. This bath of ashes is termed the bath ol 
fire. So'he who applies ashes on his head, gets the state of Uudn 
while he is in this body of five elements. Those who are delighted 
to see persons with this ashes on their bodes are respected by the 
Devas, Asaras, and Munis. He who honours and gets up on seeing 
a man besmeared with ashes is respected even by Indra, the Lo 
of Heavens. Even if any body eats auy uneatables, then the « 
incurred thereby wo'nt touch him, if his body be . then besmear*) 
with ashes. He who first takes a water bath and then an ash- 
be he a BrahmaohSri or an house-holder or an anchorite ( V * na ^ 
thi) is freed of all sins and gets in the end the highest state. Sp«"j|», 
for the Itatis (ascetics), this ash bath is very necessary. This ash * 
superior to the water bath. For the bonds of Nature, this p > 
and pain, are cut asunder by this ash bath. .The Mums 
Prakrit! as moist and wet ; and therefore Prakrit, binds men. ^ ^ 
body desires to oat -asunder this bondage of tho body, he ^ ^ 
tto other remedy for this in the three worlds than this »oiy 
ashes. 



Hoos XL] CjBAPTBR XIV. 1089 

13.54. In ancient days the ashes were first offered to the Devi gladly 
by the Davas for their protection, their good and purification, when they 
first saw the ashes, Therefore any body who takes this bath of fire, gets 
8 U his sins destroyed and he goes to S'iva Loka. He who daily uses this 
as he§ has not to suffer from the oooression of the Roksasas, Pis'aohas, P&ta- 
D Js and the other Bhutab or irom urease, leprosy, the chronic enlargement of 
spleen, all sorts of fistulae, from eighty sorts of rheumatism, sixty four kinds 
bilious diseases, twenty two varieties of phlegmatic diseases and from 
<?er3j thieves, and other vicious planetary influences. Rather he gets 
!9 power to suppress all these as a lion kills easily a mad elephant. 
Lny body who first mixo3 the ashes with pure cold water and then 
esmears his body with that and puts on the Tripundras, attains soon the 
lighest Brahma. He who holds the Tripundra of ashes becomes sinless 
ad goes to the Brahma loka. He can even wipe off the ordnances of the 
ite on his forehead to go to the jaws of Death, if he uses, according to the 
i'astras, the Tiipundrae on his forehead. If the ashes be used on the neck, 
ben the sin, incurred through the neck, is completely destroyed. If the ashes 
te used on the neck, then the sin incurred by the neck, in eating uneatable 
hings is entirely destroyed. If the ashes be held on the arms, then the sin 
ucurred by the urms is destroyed. If it be held on the breast, the 
in done mentally is destroyed. If it be held on the navel, the sin 
Dearred by the generative organ is destroyed. If it be held on the 
inus,- then the sin incurred by the anus is destroyed. And if it be held 
)D the sides, then the sin incurred in embracing other's wives is destroyed. 
h, know fully, to use ashes is highly commendable. Everywhere three 
:urved lines of ashes are to be used. Know these three lines as 
Brahma, Visnu and Mahe9'a ; Daksinagni, Garhapatya fire and Ahava- 
niva fire ; the Sattva, Rijas and Tamas qualities, Heaven, earth and 
Patala (nether regions). If the wise Brahmin holds properly the ashes 
bis Mahapatakas are destroyed. He is not involved in any sin. Rather 
he, without any questionings, gets his liberation. All the sins, in the 
body besmeared with ashea, are burnt down by the ashes, which is of 
the nature of fire, into ashes. He is cilled Bhasmanistha (a devotee 
°f Bhasmi i. e, ashes) who takes a bath of ashes, who besmears his 
holy with ashes, who use the Tripundr.is of ashes, who sleeps in 
^hes] He is called also Atmani?tha (a devotee of Atman (Self). At 
'he approach of such a man, the Demons, Pis'aohas, and very serious 
diseases run away to a distance. There is no doubt in this. In as much as 
'hese ashes reveal the knowledge of Brahma, it is called Bhasita from 
Bhasma, to shine ; because it eats up the sins, it is called Bhasma ; because 
»t increases the eight supernatural powers Animft, etc., it is called 

137 



1090 



SrI MAD DEVt BHAGrHVATAM. 



Bhuti ; baowsJ it projects the man who usee it, it ie called " Raksa." 
As th 9 sins are all destroyed by the mere ramBmbranoe of Bhagavin 
Rudra.so seeing the person using the Tripundra, the demons, bad spirit, 
and other vicious hosts of spirits fly away quickly, tremblmg _wi h fear. 
As a fire burns a great forest by its own strength, so this bath of ashes 
burns the sins of those who are incessantly addicted to sins. Even if 
at the time oi death one takes a bath of ashes, though he has com- 
mi tted an inordinate amount ot vices, all his sins are soon destroyed. By 
this bath ashes, the Self is purified, the anger .8 destroyed ; the senses 
are calmed down. The man who uses even once tins Bhasma comes to Me; 
he has not to take any more births in future. On Monday Ama vasya (also 
on the full moon day) if one sees the SMva Lingam, w,th hu , body 
besmeared all over with ashes, one's 

8iQS are not seen; hence the tithi is called Amavas.) If people use 
Bhasma daily, all their desires, will be fructified whether they want 
longevity, or prosperity or M.kti. The Tripundra that represents 
Brahma, Visnu and S'iva is very sacred. Seeing the man w.th Tnpundra 
on, the fierce*Rak 9 asas or mischievous creatures flee to a distance. There 
no doubt in this. After doing the S'auoha (necessary cleanliness) and 
other necessary things, one bath* in pure cold water and besmears h.s 
body with ashes from head to foot. By taking the water bath only, the 
o ward unclean things are destroyed. But the ash bath not only cleans 
£ outer external uncleanliness but cleanse also all- the interna 
uncleanliness. So even if one does not take tie water Wr- 
ought to take this ash bath. There » to be no manner cf doubt id 
this. 

44-47 All the religious actions perform id without this ash bath 
seem as if no actions are done at all. This ash bath is stated in ^ 
Vedas. Its another name is the Fire Bath. By th.s ash bath bo 
outside and inside are purified. So a man who uses ashes gets « 
entire fruit of worshipping S'iva. By the water Bath only the 011 1 
dirt is removed ; but by this bath of ashes, outside dirts and inside . 
both are fully removed. If this water bath be taken many times dai.^ 
still without an ash bath, one's heart is not purified. What more i* 
I speak of the greatness of ashes, the Veda* only appreciate its g 
rightly ! Yea, very rightly I 



43-50. OrMahaDeva, the Gem of all the Devas, knows the „^ 
ness of this Bhasma. Those who perform rites and works pr 



Book XI] CHAPTER XV. 1091 

by the Vedas, without taking this bath of ashes, do not get even a 
tithe of the fruits of their works done. Only that man will be entitled to 
the entire fruits of the Vedas *ho perform this bath of ashes duly This 
is the opinion of the Vedas. This bath of ashes purifies more the thing, 
that are already pure ; thus the Sruti says. That wretch who does not 
take the bath of ashes as aforesaid is a Great Sinner. There is no doubt 
in this. By this bath greater interminable merits accrue than what 
is obtained by innumerable baths taken by the Br&hmanas on the 
Varum momentous occasion. So take this bath carefully in the morning, 
mid-day and evening. This bath of ashes is ordained in the Vedas! 
So know those who are against this bath mentioned in the Vedas, are 
verily fallen! After evacuating oneself of one's urine and faeces, one 
ought to take this bath of ushes. Otherwise men will not be purified. 
Even if one performs duly the water bath and if one does not take this 
bath of ashes, that man will not be purified. So he cannot get any 
risrht to do any religious actions. After evacuating one's abdomen 
of the outgoing air, after yawning, after holding sexual intercourses, 
after spitting and sneezing, and after easina oneself of phlegm, one ought 
to take this bith of ashes. O Nirada ! Thus I havo described to you 
here the greatness of Sri Bhasma. I am again telling you more of it 
specially. Listen attentively. 

Here ends the Fourteenth Chapter of the Eleventh Book on the 
;reatness in holding tho Bibhuti (ashes) in the Mahapurtlnam Sri Mad 
Vvi Bhagavatam of 18,000 verses by Maharsi Veda Vyflsa. 



CHAPTER XV. 

1-10. Narftyana said : — Or'y the twice born are to take this Tripnn- 
■fa on the forehead and the other parts of the body after «carefully purifying 
he ashes by the mantra Agniriti Bhasma, etc. The Brahmans, Kfattriyas, 
nd Vais yas are known as the twiceborn, (the Dvijas). So the Dvijas ought 
0 We daily this Tripundra with great care. 0 Brahraana 1 Those who are 
•urified with the ceremony of the holy thread, are called the Dvijas. For 
tase the taking of Tripundra as per Sruti is very necessary. Wtbout taking 
his Vibhuti, any good work done is as it were not done. There is 
10 doubt in this. "Even the japam of Gftyatri is not well performed if 
h 's Bhasma be not used. 0 Best of Munis ! The Gayatri is the most 
"portant and the chief thing of the Brahmanhood. But that is not 
A mi if the Tripundra be not taken. Q Munis ! As long as the ashes 



1092 Sri MAD DEVt bhAgavtam, 



born of Agnt are not applied on the forehead, one is not entitled to be initiated 
in the Gayatrf Mantra. 0 Bnhman t Unless ashes be applied on tbe 
forehead, no one will recognise you as a BrAKmana. For this reason 
I take this holding of the merit-giving Tripundra as the cause of the 
Brahrannhood. I speak this verily unto you, that he is recognised 
as a Brfthmana and literary on whose forehead there is seen the white 
ashes purified by the mantra. He is entitled to the state of a Brahmana 
who is naturally very eager to collect the ashes as be collects the invaluable 
gems and jewels. 

11-20. Those who are not naturally eager to collect the Bhasma 
as they, are naturally eager to collect gems ami jewel*, "are to be 
known as Chandalas in some of their previous births. Those who m 
not naturally joyous in holding Tripundra, were verily Chandalas in 
their previous births. ; This 1 tell you truly very truly. 

Those who eat roots and fruits without holding ashes go to the 
terrible belli. " He who worships ^iva without having' Bibhuti'' on 
his forehead, that wretch is a S iva hater and goes to hell after his 
death. He who does not hold Bibhuti is not entitled to any 
religious act." 

Without taking Bibhuti, if you make a gift of Tula Purusi made 
of gold, you won't get any fruits. Bather you will have to go 
to hell I 

As the Brahmanas are not to perform their Sandhy&s without their 
holy threads, so without this Bibhuti, one ought not also to perform one's 
Sandbya. 

If at times a man by chance has no holy thread, he can do bis Sandbya 
by muttering tbe Oay&tri or by fasting. But there is no such rule in 
holding Bhasma. 

If one performs Sandbya, without having any Vibbuti, he is 
liable to incur a sin ; as without holding this Bhasma, no right can come 
to him to perform his Sandbya. 

As a man ot a lowest caste acts contrary and incurs a sin if 08 
hears the Veda mantra, so a twice-born incurs a sia if he pstfonni 
Sandbya without having his Tripundra. The twiceborn must therefore collect 
bis thoughts with his heart intent on this Tripundra whether it be acoordmg 
to Srauta or Smftrta method— or in absence thereof the Laukilta Buasm». 
Of whatsoever sort is the Bhasma, it is always, pure. In the , Sao- 
dhyft and other actions of worship, the twiceborn ought to be very 
and punctilious in using this Bhasma! 



BOOK XI.] CHAPTEB XV. 1093 

21-31. No sin can enter into the body of one besmeared with ashes. 
jfor this reason, the Brahrainas ought always to use ashes with 
great care. One is to hold the Tripundra, six Angnlas high or greater 
by the fore, middle aud ring fingers of the right hand. It any 
body uses Tripundra, shining aud brilliant, and extending from eye to 
eye, he become 1 , no doubt, a ltudra. The ring-finger is the letter 
" the middle finger is " U " anl the fiorefinger is " M "; so the 
T; r ipundra marks drawn by the above three fingers is of the nature 
of the three gains. The Tripundra should be drawn by the middle, 
fore, and ring fingers in a reverse way (from the left of the forehead 
to its right). C will now tell you an anecdote, very ancient. Listen. 
Once Durvisft, the head of the ascetic, with his body besmeared 
with ashes and with Rudrakfim, all over, on his body went to tha 
region of the Pitris, uttering loudly " O S'ankira, of the Form of All 1 O 
S'iva ! O Mother Jagadambe, the Source of all auspiciousness I The 
Pitris Kavya-Valas, etc , (Kavya Valanalah Somali Yamah sohaiviU 
ryaraa Tatha, Agnisvaotva, Varhisalah, Somapah Pitri Devatah) got 
up, received him heartily and give him seats and shewe 1 him groat 
honours and respect and held many pure conversations with the Muni. 
During their talk, the sinners o! the Kumbhipaka hell were crying 
"Oh I Alas I Wo are killed, we are being killed" Oh! We are 
being burnt ! ; some othovs cried " Oh ! Oh ! We are cut down." 
Thus various cries and lamentations reached their ears. 

32-40. Hearing their piteous cries, Durvasa, the prince of the 
llisis, asked with a grievous heart the Pitris "Who are those orying?" 
The Pitris replied -.—There is a city close to our place called " Sam- 
yamani Pari" of the King Yama where the sinners are punished. 
Yama gives punishment to tha sinners there. O Sinless One I In that 
city the King Yama lives with his tenibla black-coloured messengers, 
the personifications of Ella {the Destruction). For the punishment 
of the sinners, eighty-six hells exist there. The plaoe is being 
guarded always by the horrible messengers of Yama, Out of those 
hells, the hell named Knmbhipaka is very big and that is the chief 
of the hells. The ailings and torments of the sinners in the Kumbhinaka 
hell cannot be described in hundred years. 0 Muni ! The Siva-haters, 
the Visnu-hatere, the Devi-haters are made to fall to this Kund* 
Those who find fault with the Vedas, and blame the Sun, Ganes'a and 
tyrannise the Brfthmanas fell down to this hell. Those who blame-their 
■"others, fathers, Gurus, alder brothers, tbeSmritis and Purinas and those 
wwell who take the Tapta Mudrae (hot marks on their bodies) and 



1094 



srI mad devI bfUgavatam. 



I 



Tapta Sdlas (**. e., those who being &»ivss act as they like) those 
who blame the religion (Dharma) go down to that hell. 

41-60. We hear constantly their loud piteous cries, very painful 
te hear ; hearing which naturally gives rise to feelings of indifference 
( Vairlgyam)," Hearing the above words of the Pitris, Durvaea, the 
prince of the Munis, went to the hell to see the sinners. 0 Muni! 
Going there, the Muni bent his head downwards and saw the sinners 
when, instantly the sinners began to enjoy pleasures more than those who 
enjoy in the Heavens. The sinners became exceedingly glad. Some began to 
sing, some began to dance, some began to laugh some sinners began to 
play one with °ne another in great ecstacy. The musioal instruments 
Mridanga, Muraja, lute, Dhukka, Dundubhis, etc., resounded with 
sw^et sonorous tones (in accordance with five resonints). The sweet 
fragrant smell of the flowers of Vtlsanti creepsers spread all round. 
Durvasa Muni became surprised to see all this. The messengers of 
Yaraa were startled and immediately went to their King Yama and 
said: — " 0 Lord ! Our King! A wondrous event occurred lately. The 
sinners in the Kumbbipaka hell are now enjoying pleasures more than 
those in the Heavens. 0 Bibhu I How can this take place ! We 
cannot make out the ciuse of this. 0 Deva ! We all have become 
terrified and have come to you. Hearing the words of the messengers, 
Dharmaraji, mounting on his great bufflao, came there instantly and 
seeing " the state of the sinners sent news immediately to the 
Heavens. 

51-60. Hearing the news Indra came there with all the Devas, 
Brahma came there from His Brahmaloka ; and Narayana came there 
from Vaikuntha. Hearing thi«, the regents of the quarters, the 
Dikpalas came there with all their attendants from their respective 
abodes. They all came there to the Kumbhipaka hell and saw that 
all the beings there are enjoying greater pleasures than those in the 
Heavens. They all were astonished to see this ; and they could not 
make out why this had happened. "What a wonder is this 1 This 
Kunda has been built for the punishment of the sinners. When 
such a pleasure is now being felt here, the people wo'nt fear any- 
thing henceforth to commit sins. Why is this order of the Vedas 
created by God reversed? Why has God undone His own doing? 
What « wonder is thisl Now a great miracle is before our sight, 
"Thus speaking, they remained at a fix. They could not make out 
the cause of this. In the meanwhile Bbagavan NArlyaoa » fter 
oonsulting with the other Devas went with some Devas to the abode of 



Book XL] CHAPTER XV. , 0g5 

Ankara in Kailas'a. They saw there that Sri Bhagavan S'ankara (with 
crescent of the Moon on His forehead) was playing there attended always 
by the Pramathas and adorned with various ornaments like a youth, sixteen 
years old. His parts of the body were very beautiful as if the mine 
of loveliness. He was conversing on various delightful subjects with 
His consort- Parvati and pleasing Her mind. The four Vedas were 
there personified. Seeing Him, Nlrayana bowed down and informed 
him clearly of all the wonderful events. He said : — 

61-75. "ODjva! What is the cause of all this? We cannot 
make out anything I O Lord ! Tluu art omniscient. Thou knowest every- 
thing. So kindly mention how is this brought about I" Hearing Visnu'a 
words. Bhagavan S'ankara spoke graciously in sweet words, grave as the 
rumbling of a rain-cloud : " 0 Visnu ! Hear the cause of this. What 
wonder is there ? This is all due to the greatness of Bhasma (ashes) 1 
What cannot be brought about by Bhasma I The great S'aiva Durvasft 
went to see the Kumtbipaka hell, besmearing his whole body with 
Bhasma and looked downwards while he was looking at the sinners. 
At that time, accidentally a particle of Bhasma from his forehead 
was blown by air to the bodies of the sinners in the hell. Thereby 
they were freed of their sins and they got so much pleasure! 
Such is the greatness of Bhasma ! Henceforth the Kumbhipaka wiil 
no more be a hell. It will be a Tiitha (holy place of pilgrimage) 
of the residents of the Pitrilokas. Whoever will bathe there will be 
very happy. There is no doubt in this. Its name will be henceforth 
the Pitri Tirtha. 

0 Sattama ! My Li ogam and the form of Bhagavati ought to be 
placed there. The inhabitants ol the Pitri Loka would worship them. Thia 
will be the best of all the Tirthas extant in the three Lokae. And 
if the PitrVvari there be worshipped, know that the worship of the Triloki 
is done. NarAyana said: — Hearing thus the words of S'ankara, 
the Deva of the Devas, He thanked Him and, taking His permission 
came to the Devas and informed them of everything what Sankara 
had said. Hearing this, the Devas nodded their heads and said "Sadhu 
(well, very well))" and began to glorify the greatness of Bhasma. O 
Tormentor of the enemies I Hari, Brahma and the other Devas began 
to eulogise the glories of ashes. The Pitris became very glad to get 
a ne«v Tirtha. The Devas planted a S'iva Lingam and the form 
">f the Devi on the banks of the new Tirtha, and began to worship 
them regularly day by day. The sinners that were there suffering, all 
tended on the celestial ohariot and got up to Kailasa. Even to-day they are 



1098 SRI MAD DEVt BidGAVATAM. 



■11 dwelling in Kailasa and are known by the name of the Bhadras. The 
hell Kumbhipaka came to be built afterwards in another place. 

76-84, Since that day the Davas did not allow any other devotee 
of Siva to go to the newly created hell Kumbhipaka. Thus I have 
described to you the excellent greatness of the Bhasma. 0 Moni 1 What 
more can there be than the glories of the Bhasma ! 0 Best of Munis ! Now 
1 am telling you of the usage of Ordhapundra (the vertical marks) according 
to the proper province of the devotees. Listen. I will new speak 
what I have ascertained from the study of the Vaisnava Sastras, the 
measure of Ordhaptmdra, according to the Aoguli measurements, the 
dolour, mantra, Devnta and the fruits thereof. Hear. The earth required 
ia to be secured from the crests of hills, the bwkj of the rivers, the 
place of blva (&va Ksettratn), the ocean beaches, the ant-hill, or from 
the roots of the Tulasi plants. The earth is not to be had from any 
other plaoes. The black coloured earth brings in peace, the red-colour 
earth brings in powers to bring another to one's control ; the yellow- 
coloured earth increases prosperity ; and the white-ooloured earth 
gives Dharraa (religion), if the Ordhapundra be drawn by the 
thumb, nourishment iB obtained ; if it he drawn by the middle finger, 
longevity is increased ; if it be drawn by nameless or ring finger, food 
is obtained and if it bb drawn by the fore finger, liberation is attained. So 
the CTrdbapundras ought to be drawn by these fingers, only be careful 
to see that the nails do not touch at the time of making the mark. 
The shape of the Ordhapundra (the verticil mark or sign on the fore- 
head) is like a Same or like the opening bud of a lotus, or like the 
leaf of a bamboo, or like a fish, or like a tortoise k like a conch-shell. 

85-95. The Ordhapundra, ten ADgulis high is the super best; 
nine Angulis high, is best ; eight Angulis high, is good ; the 
middling frrdhapuridra is of threo kinds as it is of seven Angulas, 
six Angulas, or five Angulas. The lowest Ordhapujdra is again of 
three kinds as it is four Angulas, three Angulas or two Angulas high. 
On the Ordhapundra of the forehead, you must meditate Kes'ava, 
on the belly you must think of Nariyana ; on the heart, you must 
meditate on Madhava; and on the neck, you must meditate on 
Govinda. So on the right side of the belly, you must meditate 
on Madhusudana ; on the roots of the ears, on Trivikrama ; on the left 
belly, on Vftmana ; on the arms, on Sridhara ; on the ears, Hrijtkes'a; <> n 
the back, PaJraanabha; on the shoulders Damodara; end on ^ 
fceacf Brahmarandhra you must meditate on Vflsudeva Thus the t" elve 



Book Xi.J --" w 

names are to be meditated. In the morning or in the evening time when 
von aw going to make the Puja or Homa, you are to take duly, 
"incle-in-intent, the above names and make the marks of ftrdhapundras. 
Any man, with tfrdhapundra on his head, is always pure, whether 
ho bo impure, or of uarighteoas conduct or whether he commits a sin 
mentally. Wherever he dies, he comes to My Abode even if he bo 
of a Chindal* caste. My devotaes ( Vira Vaisnavas or Mahavira 
Vaisnavas) who know My Nature must keop an empty space between 
the two lines of Ordhapundra of the form of the Visiiupada (the feet 
of Visnu) and those who are my best devotees are to use nice 
tJrdhapundras, made of turme-ic powder, of the size of a spear (Sula), 
of the form of the feet of Visnu (Visnu padah). 

i)6. The ordinary Vaisnavas are to use with Bhakti, the 
Cidbapundras without any empty space, but tho form of it is to be 
like a flame, the blosson of a lily or like a bamboo leaf. 

97-110. Those who are Vaisnavas in namo only can use Ordhapundra 
of both the kinds, with or without any empty space. They incur 
no sin if they use one without an empty space. But those who are 
My good devotees, incur sin it thoy do not keep an empty space between 
the "two vertical lines (in the Otdhapundra three vertical lines are 
used). The Vaisnavas who uso excellent vertical rod like Urdbapundras 
keeping an empty space in the middle and uttering the mantra "Kesvaya 
Namah" build My Temple there. In the beautiful middle space of 
ftrdbapundra, the Undecayiug Vistm is playing with Lak?mi. That 
wreteh, the twioe-born who uses Ondhapundra without any empty 
space kills Visnu aud Laksmi, seatod there. The stupid who uses 
Urdhapundra without a vacant spaco goes successively to twenty-one 
hells. The Tjrdhapundra should be of the size of a dear straight rod, 
lotus, flame, a fish with sharp straight edges and with vacant spaces 
between them. O Great Muni I The Brahmana should always use 
the Tripundra like the leck of hair on the crown of his head and like 
his SacriSeal tharead ; otherwise all his actions will be fruitless. Therefore 
in all ceremonies and actions the Brahmanas ought to use Urdhapundras of 
the form of a trident, a circle or of a square form. Tho Brahmana who 
nows the Vedas is never to uso the semi-moonlike mark (Tilak) on 
'is head. The man who is of the Brahmin caste and follows the path 
f the Vedas should not even by mistake use any other mark than tho.e 
b)ve-mentioned. Other sorts of pundras (marks) that are mentioned in 
*her Vaienava S&stras for the attainment of fame, beauty, etc., the 
^•knowing B, ft b man as should- not use them. The Vaidik Brahmanas 
>Wd not use even in 'error any other Tilaks than the curved .Tnpundras. 

138 



1098 SrI mad devI bhAgavatam. 



If, out of delusion, the man, following the path of the Vedas, uses other 
sorts of Tripundras, he would certainly go down to hell. 

111-118. The Veda-knowing Brahmanas would certainly go down 
to hell if they use other sorts of Tripundras on their bodies. Only 
the Tilakas, prescribed in the Vedas ought to be used by those who ate 
devoted to the Vodas. Those who do not observe the duties of the 
Vedas would use Tilaks approved of by other Sastras. Thoee should 
use marks approved of by the Vedas whose Deity is that of the Vedas. 
Those who follow, the Tantra 5astras different from the Vedas, should use 
marks approved of by the Tantras. 

Maha Devaisthe Veda's Deity— an 1, ready to deliver from the 
bondages of the world, He has prescribed the Tilakas prescibed in the Vedas 
for the benefit of the devotees. The marks prescribed by Visnu, also 
a Deity of the Vedas, are also thoso of the Vedas. His other A7at&ras also 
use marks approved of by the Vedas. The Tripundras and the besmearin; 
of the body with ashes are according to the Vedas. In the Tantra S astra 
different from the Vedas, there is the usage of Tripundra and other marks. 
But they are not to be used by the Vaidiks. No never. 

Thoso who follow the path of the Vedas should use the curved Tripundras 
and Bhasma on their foreheads according to the rules prescribed in 
the Vedas. 

He who has obtained the highest state of NArayana t. e., who has 
realised My Nature, ought to use always on their foreheads Sula 
marks scented with fragrant sandalpaste. 

Here ends the Fifteenth Chapter of the Eleventh Book on tlie 
rules of usin" the Tripundra and Urdhapundra marks in the MabApuranam 
gri Mad Devi Bhagavatam of 18,000 verses by Mahaisi Veda Vylba, 



CHAPTER XVI. 

1 24 Nftrayana said:-Now I am speaking of the very holy Sandhyo- 
pisana (method of Sandhya worship of (Byatri, the Presiding De.ty of tlx 
morning, mid-day and evening, and of the twice-born. Listen. The greattw 
of u8iD : Bhasma has been described in detail. No further need be stated^ 
the subject. I shall talk, first of all, of the morning Sandhy 
m0 rnin* Sandhya is to be done early m the mornmg » * e t , 
are visible. When the Sun is in the mendian, the n ^ lh( 
i8 to be performed ; and while the Sun is visibly going *™ ' 



3ook,XI] CHAPTER XVI. 1099 

, v ening Sandhya is to ba recited over . Now again, the distinctions are 
Biadfl in the above three Sandhyas-.— The morning Sandhya with stars seen 
i 9 the best ; with stars disappeared, middling ; and with the Sun 
risen above ths horizon-inferior. So the evening Sandhya, again, i s 
of three kinds: — best, middling, and inferior. When the Sun is visibly 
jisappearing, the evening Sandhya is the best ; when the Sun has 
gone down the horizon, it is middling and when the stars are 
visible, it is inferior. The Brahmanas are the root of the Tree, tho 
SandbyS, Vandanam ; the Vedas are the branches ; the religious actions 
are the leaves. Therefore its root should be carefully preserved. If 
the root be cut, no branches or leaves of the tree will remain. That 
Mhmana who knows not^his Sandhya or who does not perform the Sandh- 
yos is a living f§udra. That Brlhmana after h'u death verily becomes a 
io". Therefore the Sandhyas must be observed every day. Otherwise 
no right comes at all to do any action. At the sunrise and the sunset the 
time for Sacdbyft is two Dandas (48 minutes) and if Sandhya be 
not done or rather neglected in the interval, tho Prayas'chitta (penance) is 
to be paid duly (performed duly). If the proper time for Sandhya 
pxpire?, one more offering of Arghya is to be mado in addition to 
the three Arghayas daily made : or the Gayatri is to be repeated 
one hundred and eight times before the Sandhya is commenced. In which- 
ever time any action ought to be done, worship, first of all, the Sandhya 
Devi, the Presiding Deity of that time and do tho actions proper 
to that time afterwards. The Sandhya performed in dwelling houses 
id ordinary ; the Sandhya done in enclosures of cows is middling and 
oa the banks of the rivers is good and the Sandhya parformod befo.-e 
the Devi's temple or the Devi's seat is very excellent. Tho Sandhyopa- 
sana ought to be done before the Devi, because that is the worship 
of the very Devi. The three Sandhyas done beforj tho Davi give 
infinitely excellent fruits. There is uo other work of the Brahmanas 
bettor than this Sandhya. One can rather avoid worshipping Siva or 
Visnu ; because that is not daily done as obligatory ; but the Sandhyo- 
pasana ought to be done daily. The Gayatri of tho Great Devi is 
'■he Essence of all the mantras in the Vedas. In the Veda Sdstras, 
the worship of Gayatri is most definitely pronounced. Brahma and 
the other Devas meditate in the Sandhya times on this Devi Gayatri and 
make a japam of that. The Vedas always make japams of Her. 
For this reason the Gayatri has been mentioned as the object of worship 
the Vedas. The BrAhmanas are called §lktas inasmuch as 
they worship the Primal Sakti (Force) Gayatri, the Mother of the 
v edas. They are not Saivas nor Vat?navas. 



1100 SRt MAD DEVl BHAGAVATAM. 

Firstly make the ordinary Achaman three times, and, while inhaling, 
drink a little of the water of Achaman, repeating " Om Kea'avaya 
Svaha, Om NarSyanaya Svahft, Om M&dhavaya Sv&ha. Then wash 
joar two hands, repealing "Om Gobindaya Namah, Om Visnave 
Namah." Then by the root of the thumb rub the lips repeating 
" Om Madhu s&danaya Numah, Om Trivikramaya Namah." So rub 
the mouth, repeating "Om Vamamaya Namah, Om 8rtdhara> 
Namah " Then sprinkle water on the left hand, spying « Om Hrisi. 
kea'aya Namah." Sprinkle water on the legs, faying Om Padmanl. 
bhaya Namah." Sprinkle water on the head, saying " Om Damodaraya 
Namah." Touch the month with the three fingers of the right 
hand, saying "Om Samkarsanuya Namah." 'touch the nostrils with 
the thumb \nd forefinger saying " Om Vt.sudevaya Namah, Om 
Pradyumnaya Namah." Touch the eyes with the thumb and ring- 
finger, saying "Om Animddh&ya Namah, Om Purusottamaya Namah. 
Touch the ears with the thumb and ringfinger saying " Om Adhoksa 
jaya Namah, Om Nurasirahaya Namah." Tonch the navel with tba 
thumb and little finger saying " Om Ach) utfn a Namah." Touch the 
breast with the palm, saying "Om Janlirdanaya Namah." Touch 
the head saying " Om Hpendrfiya Namah.'' Tonch tho roots of the two 
arras saying "Om Haraye Namah, Om Krisnaya Namah." 

25-50. While sipping tho Achaman water on tho right hand, touch 
the right hand with your left hand ; otherwise the water does not 
become pure. While doing Achaman, make tho palm and the fingers 
all united and close, of the form of a (Jokarna (the ear of a cow) and 
spreading the thumb and the little finger, di ink the water of the measure 
of a pea. H a greater or less quantity be sipped, then that would 
amount to drinking liquor. Then thinking of the Pranava, make the 
Pr&nayaraa, and repeat mentally the GSyatri with her head and the Turiya 
pada i. e. Apojyotih raeomritam Brahma Bhurbbuvah svaroui. Inhale the 
air by the left nostril (Purak), close both the nostrils (kumbhak) and 
exhale the air, by the right nostril (recbak). Thus Pranayania is 
effected. While doing P&rak, Kumbhak and Rechak repeat the Gayatri every 
time ; hold the right nontrial with the right thumb *nd hold the left 
nostril with the riDgfinger and little finger (i. <?., do'nt use forefinger and 
middle fiDger). 

The Yogis who have controlled their minds say that PranaySmais 
effected by the three processes Puraka, Kumbhaka and Rechaka. The 
external air is inhaled in Puraka ; air is not exhaled nor inhaled (it " 
retained inside) in Kumbhaka ; and air is exhaled in reohaka, While 



Book XL] CHAPTER XVI, ll0 i 

doing Puraka, meditate, on the navel, the four-armed high-souled Visnu, of 
the blue colour (Syama) like the blue lotus. While doing Kumbhaka, meditata 
in the heart lotus the four-faced grandsire Brahma Prajipiti, the Creator 
teated on the lotus and while doiag Rechakl meditate, on the fore- 
liead, on the white sindestroying Sankara. pure as crystal. In Puraka, 
the union with Visnu is obtained ; in Kumbhaka, the knowledge 
of Brahma is attained and in Reohaka, the highest position of Is' vara 
(Siva) is attained. This is the method of Achaman according to the 
Puranas. Now I am speaking of the all sin-destroying Vaidik Acha- 
man. Listen. Reciting the GSyatri mantra " Oni Bhurbhuvah. " Sip 
» little water ; this is tie Vaidik Achaman after repeating the seven great 
Vyabritis Om Bhuh; Ora Bhuvih, Ora Svah Om Mahah, Om Janah, 
Om Tapah, Om Satyam, repeat Gayatri and the head of tho Gayatri 
Apojyoti Rasomritara Brahma Bhurbhuvah svarom) and practise Pra 
nayarna three times. Ileieby all sins aro destroyed and all virtues sprin" 
Now another sort of Prftnayama Mudiftis described :— The Vanaprasthis 
and Grihasthas would do Pranayama with five lingers, holding tho tip of the 
nose ; the Brahrnacharis and Yatis would do Pianlyama with the thumbs, 
little finger, and ring finger (avoiding middle and fore). Now I am speaking 
of tlm AghamuSina Marjana mantra. Li: ten. The Mantra of this 
Marjana is " Apobistha Mayoblmvah, etc. There are three mantras 
in this. There are three PAdas in eveiy mantra, prefix Om to every 
pudas (thus ninctimes Om is to be prefixed) ; at the end cf every pada 
sprinkle water on the head with the sacrificial thread and the Kus'a 
grass. Or at the end of every mantra do so. By the above Marjana 
(cleaning) the sins ofonehundied years are instantly destroyed. Then 
making Achaman (taking a sip of water to rinse the mouth before 
worship], repeat tho three Mantras " Om Suryas'cha ma manyus'cha, 
ite. By this act, tho mental sins aro destroyed. As marjam is done 
with Pranava, Vyarhitis, anu Gayatri, so make Marjana by the threa 
mantras '• Apohisjha, etc." Make your right palm of the shape of a 
bow's ear ; tako water in it and carry it before your nose and think 
thus:-" There is a terrible sinful person in my left abdomen, his colour 
is dark black and he i3 horrible looking. Recite, then, the mantras 
"Ora ritamcha satyamohabhidhyat, eto." and " Drupadadiva Mumu- 
«hana, eto." and bring that SinTul Person through your right nostril 
'» the water in the palm. Do'nt look at that water ; throw it 
a "»y on a bit of stone to your left. And think that you are now 
smless. Next, rising from the seat, keep your two feet horizontal and 
with the fingars save forefinger and thumb, take a palmfnl of water 
M with your faoe towards the Sun, weite the Gayatri three timeB 



im §r! mad devI bhAgavatam 



and offer water to the Sun three times. Thus, 0 Muni ! The method 
of offering the Arghyas ha9 been mentioned to you. 

51-80. Then circumambulate, repeating the Surya Mantra. The 
one thing to be noted m offering Arghyas is this: --Offer once in the 
midday, and three times ia the morning and three times in the evening. 
While offering the Arghya in the morning, bend yourself a litte low; in 
offering the arghya iu the midday, stand up ; and while offering the arghya 
in the evening, it can be done while sitting. Now I will tell you why 
the Arghya is offered • to the Sun. Hear. Thirty Koti Rlksasas known 
as the Mandehas, always roam on the pith of tho Sun (the mental Sun also). 
They are great heroes, treacherous and ferocious. They nlways 
try to devour the Sun, while they assume terrible forms. For this reason 
the Devas and the ltijis combined offer the water with their folded 
hands to the Sun, while they perform the groat Sandhya Upftsanu. 
The water thus offered, becomes transformed into tho thunderbolt and 
burns the heads of the cruel demons (and throws them on tho island Mande- 
haruna) Therefore the Brahmanas daily do their Sandhyopasana. 
Infinite merits aocae from this Sandhya Upasana. 0 Narada ! Now I am 
speaking to you of the Mantras pertaining to the Arghya. No sooner they 
are pronounced the full effects of performing tho Sandhyas are obtained. 
I am That Sun ; I am That Light ; I am That Atman (Self) ; I am Siva ; 
I am the Light of Atman ; I am clear ; and transparently white; I am of the 
nature of all energy ; and I am of the nature of Rasa (the 
sweetness, all the sweot sentiments.) 0 Devi 1 0 Gayatri ! 0 Thou ! 
Who art of the nature of Brahma ! Let Thee come and preside in my 
heart to grant me success in this Japa Kumn. O Devi ! 0 Gayatri ! 
Entering into my heart, go out again with this water. But Thou 
wouldst have to como again." Sit thus on a pure seat and with a single 
intent repeat the Gayatri, the Mother of the Ve las. 0 Muni I In this 
Sahdhyopasana, the Khhechari Mudrft ought to be done after practising 
the Pranj&mft. Hear now the meaning of the Khechari Mudrft. When the 
soul of a being leaves the objects of senses, it roams in the Akft/a i. < . 
it becomes aimless when the tongue alio goes to the Akls'a an 
roams there ; and then the sight is fixed between the. eyebrows ; this is 
called the Khhechari Mudrft. Thero is no Asana (seat) equal to SiddbAsan* 
and there is no Vftyu (air) equal to tire Khumbaka Vftya (suspension 
of air in the body). . 

0 Narad* ! There is no Mudrft equal to the Khechari Mudrft. one 
to proqounce Pranava in Pluta (protraoteJ) accents like the sound ° » 
bell *J»d, suspending his breath, sit quiet motionless in Sthir san» 
without »p X Ahamkftra (egoisin). .0 Narada ! I am now piking 



Book, XI.] CHAPER XVl. t l03 

Siddhiisana and its characteristio qualities. Hear. Keep one heel 
below the root of the genital and the other heel below the scrotum ; keep 
the whole body and bre .st straight and motionless ; withdraw the 
semes from their objects and look at the point, the pituituy body, between 
the eyebrows. This posture is called the Siddhisan and is pleasant to the 
yogis. After taking this seat, invoke the Gayatri " 0 Mother of the Vedas 1 
0 Gayatri I Thou art the Devi granting boons to the Bhaktas- 
Thou art of the nature of Brahma. Be gracious unto Me. 0 Devi 1 
Whoever worships Thee in the day gets his day sins destoyed and 
in the night, night sins destroyed 0 Thou 1 Who art all the 
letters of the alpfc abet ! O Devi! 0 Sandhye I 0 Thou who art of the 
nature of Vidya 1 O Sarasvatt ! 0 Ajaye I 0 Thou immortal ! Free from 
disease and decay. 0 Mother I Who art all the Devas ! I bow down to Thee. 
Ia voke the Devi again by the mantra " Ojosi, etc ," and then pray:—" 0 
Mother ! Let my japam and other acts in Thy worship be fulfilled with 
Btiecess by Thy Grace." Next for the freedom of the curse of Gayatri, do 
the things properly. Brahma gave a curse to Gayatri ; Vis'vamitra gave a 
curse to Her and Vas'istha also cursed Her. These are the three curses ; they 
are removed in due oder by recollecting Brahma, Vis'vamitra and Vas'istha. 
Before doing Nyasa, oneought to collect oneself and remember the Highest 
Self ; think in the lotus of the heart that Purus a (Person) who is Truth, ' 
who is all this Universe, who is the Hghest Self and who is All know- 
ledge and who cannot be comprehended bywords. Now 1 am speaking of 

tie Amganyasa of Sandhytt; Hear. First utter Om and then utter the mantra. 
Touch the two legs, saying " Om Bhuhpadabhyftm namah" 

Touch the Knees, saying " Om Bhuva Jannbhyam namah " 
Touch the hip, saying " Om Svah KatibhySm namah " 
Touch the navel, saying " Om Maharnabhyai namah " 
Touch the heart, saying " Om Janah Hridayftya namah " 
Touch the throat, sayinp " Om Tapah Kanthaya namah " 
Touch the forehead, saying " Om Satyara Lalataya namah " 
r Thus perform the Vyarhiti nyasa. 

Next perform the Karftmganyftsa thus :— Om Tat savituh ramguethabhyara 
Mmah (referring to the thumb) ; " Om Vareny a m Tarjanibhyftm nsmab " 
referring to the forefinger) ; Om bhargo devasya madhyamft bhyftm 
oamah (referring to the middle finger) ; "Om Dhimahi anamikabhyam 
namah (referring to the ringfinger) ; Om dhiyo yonah, Kaniethftbyftm 
namah (referring to the little finger); " Om prachedajat kara tala 
P ri ?!h4bhy8m namah " referring (o the upper part acd lower part 
of the palm an( j a n oyer the do( j y ^ 

81-106. Now I am speaking of the Amganyasa. Hear. "Om 
W savitur brahma tmane hridayftya namah "(referring to* the heatt.) 



1104 6*t MAD DBVt BHAGAVAT AM 

«0.n V.eny^mVis.vatmane Sirase namah" (referring > the head] ,. 
"Ombhargodovasya Rudratmane flikhtyti namab. « (refernng to th 
Ti u. n - "Om dhimahi Saktyatmane Kavacbaya namah" 
crown of the hea 0 m dhimah J ^ 

^r^^i^r^' three eyes^Om 

astraya namah ■ (referring to the Astra or "^J^*. 

does this, he becomes freed of sins. 

« Om Tat namab " on the two toes ; (touching them). 
"OmSa namab '* on the two heels ; (touch.ng them). 
" Om Vi namab " on the legs ; 
" Om Tu namah " on the two knees ; 
«' Om Va namah " on the two thighs ; 
"Om re namah " on the anus. 
« Om ni namah on the generative organ i 
" Om ya namab " on the hip ; 
,J Om bha namab " on the navel ; 
" Om Ugo namah " on tho heart ; 
" Om Da namah " on the breasts ; 
" Om va namab " on the heart ; 
" Om sya namab " on the throat ; 
v .«' Om dhi namab " on the mouth ; 
« Om ma namab " on the palate ; 
« Om hi namah " on the tip of the nose ; 
« Om dhi namab " on the two eyes ; 
«« Om yo namab " on the space between the eye-brows ; 
" Om yo namah " on the forehead ; 
" Om nah namah " to the east ; 
" Om pra namah " to the south 
" Om cho namab " on the west ; 
« Om da namab " on the north ; 
«' Om ya namah " ° n the head ; 
» Om ta namah " on the whole body from head to foot. 
. • Some Japakas (those who do the Japam) do not approve of the 
BV i.a. Thus the Nyasa is to be done. Then meditate on the GA at . or 
World-Mother. Tho beauty of the body of the GAyatri Den ,s bta ^ 
the full blown Java flower. She is seated on the big red lotus on * ^ 
of the Hansa;(Flamingo) j She is holding the red coloured g«W 
neck and anointed with red coloured uogument. She has.w 



Book XI J CHAPTER tVL .... 

1105 

w face faaa t wo eye 9 . On her four hands are a wreath of (lower., a 
,» e „fic,al ladle a bead, and a Karnandah, Sha is biasing with all 
„rt. of ornaments. Prom the Devi Gayatri has originated first the Rig 
veda Brahma worships the v.rg.n Gayatri on the idea of Sri ParaWvarY 

"T the 3 Si A ,u Wo V6da " ° De ; the Ya i-eda is the 

second the Sa-naveda is the third and the Atharva veda is the 

four h foot. The Gayatr, has e,ght bellies; the east sidejis the one , the 
south is the eeooudj the west is the third; the north is the fourth ; 
theismth .s the fifth ; the nadir is the sixth; the intermediate space 
» the seventh and all the corners are the eighth belly. Gayatri has 
me n Siras (heads) ; Vyftkaranatn (Grammar* is one ; flik/i is the 
second (that Amga of the Veda, the science which teaches the proper 
pronunciation of words and laws of euphony) ; Kalpa is the third 
{the Vecianga which lays down the ritual and prescribes rules for cer b mt»- 
uial and sacrificial acts) ; Nirukta is the fourth (the Vedfcnga that oontaina 
glossarial explanation of obscu e words, especially those occurring in the 
Vedas) ; Jyotish or astronomy is the fifth ; Itahasa (history) and°Puranas 
is the sixth head ; and Upan^adas is the seventh head. Agni (fire)' is 
the mouth of Gayatri ; Rudra is the Sikha (the chief part) ; Her 
gotra (lineage) is S&mkhyfiyana ; Visnu is the heart of Giyatr'f and 
Brahma is the armour of Gayatri. Think of this Mahes'vnri Ga ya trl 
in the middle of the Solar Orb. Meditating on the Gayatri Devi as 
above, the devotee should shew the following twenty-four Mudras 
(signs by the fingers, etc., in religious worship) for the satisfaction of 
tie Devi :— (1) Sanmukh ; (2) Samput ; (3) Vitata (4) Vistrita ; (5) Dvi- 
tnukha ; (0) Trimukha ; (7) Chaturmukha ; (8) Panchamukha ; (9) San . 
mnkha; (10) Adhotnukha ; (U) VyApaka ; (12) Anjali ; (13) Sakafa 
(U) lamap&s'a; (15) fingers intertwined end to end ; (16) Vilaraba (17) 
Mustika; (18) Matsya ; (19) Kurma ; (20) Varaha ; (21) Siinhlkraota ■ 
(22) Mahftkrinta ; (23) Mudgara ; (24) I'allava. Next make japam once 
*nly of one hundred syllabled Giyatr;. Thus twenty-four syllabled Sdvitrf, 
, Jatavedase sunavam3, etc. forty-four syllabled mantra ; and the thirty 
w ° syllabled mantra " Tryamvakam Jajimahe etc., These three mantras 
mited make up one hundred lettered Gayatri. (The full context of the 
»st Mantra is this :— Om Haura Om yum sah — Trayamvakam yajSmabd 
'ugandhim Pusti Vardhanam. Urbbarukamiva bandhanan mrityo muksiya 
» a mritat Bhur Bhhuvah. Svarom Yum Svah Bburbbuvah Svarom Haum 

e *t make japam of Bhurbhuvah Syab, twenty four lettered G4yatri 
' Ith 0m - 0 Nftrada I The Brahmanas are to perform daily the Sandhyo 

' repeating Gayatri, completely adopting the rules above prescribed 
^en he will be able to enjoy completely pleasures, faftppiaew and bli«. 

139 



8r1 mad dev! bhAgavatam. 



Here ends the Sixteenth Chapter of the Eleventh Book on tbe descrip. 
Hon of SsndbyA U| asana in the Mahaparam 6ri Mad Devi Bhagvatam o> 
18,000 verses by Maharsi VedaVjasa, 



CHAPTER XVH, 

1-5. Narfiyaoa said :— If one divides or separates the psdas whili 
reciting or making Japam of the Gayatri, one is freed from the Brahmin 
ieide, the sin of Brahmahatya. But if one does so without breaking 
tbe pidas, i.e., repeats at one breath, then one incurs the sin of Biahma- 
hatyS. Those B.fthmanas who do the Japam of the Gayatri without 
giving due pause to the pada?, suffer pains in hells with their beads 
downwards for one hundred Kalpas. (0 Gayatri 1 Thou art of one 
foot, of two feet, of three feet and of four feet. Thou art without 
foot, beeause Thau art not obtained. Salntation to Thy Fcuitb Foot beauti- 
ful and which is above the Trilnki (R»jai>). This cannot obtain that. 
Firstly, Gayatri is of three kinds ;— " Samputa" ; " Ekomk&ra", and 
" Sadomkara." There is also the Gayatrt, with five Pranavae, according 
to the Dharma ^astras and Purana*. There is something to be noted while 
muttering or making the japam of tbe Gayatri : — Note how many 
lettered Gayatrt you are going to repeat (make japam). When you have 
repeated one-eighth of that, repeat (make japam) the Turiya pada of Ga- 
yatrt (t'.e, the fourth PAda, the mantram parorajase Savadoma prapat) etc., 
(see the daily practises, page 107 ) once and then oomplete repeating the 
Gayatri. If the Brahma na makes the Japam {(he silent muttering) in 
the above way he gets himself uninted with Brain a. Other mode' 
of making the Japam do not bear any fruit. Ora GAjatryasye kapadi 
dvipapi Tripadi chatus padasi nabi padyase namaite Turydya dars «tSj»- ; 
pad fry a paro Rajase Sabado ma pripat. Gayntri is <.ne-footed in & 
form of Trilokt, two-footed, the Trayi Vidya from thy second foot 
bripadi (all Pranas are thy third foot, cbatnepadi, as the Purusa apad 
without any foot, Parorajase above tbe R gas, tbe dust; asau-tlat ; 
this not jtapat mpy cbtain. 1ha Yogis who are {Jidharetas (b<* 
Brahma eharyam, continence) are to make Japam of the Samputa G$y» tr 
lu e., with Qmi Gayatrt with one pranava and as well the Gayatri wiit 
eix pranavas. The householder Brabmacb&rt or those who want mol* 
aw to make Japim of Gayatri with Om prefixed, 

8. Those hons«holder« who affii Om to the Gayatrt do not go* * 
• iaereate of their families. 



Book XT] CHAPTER XVII. H07 

7 S, The Turtya pada (foot) of Gayatri i» the mantra "Parorajase 
SSvotloma prftpat". (Brihad. up. v. 14. 7 ). Salutation to Thy 
beautiful Fourth Foot which is abjve the Triloki (Rajas). This cannot 
obtain that. Tbe presiding deiiy of this mantra is Brahma. Iam 
i.otv speaking of the full Dhyanam (meditation) of tuis Brahma so that 
(be full truib of the Japam (recitation) may be obtained. There is 
a lull blown lotas in tbe heart ; its form is like the Moon, Sun, and tbe 
Spark of Fire ; t. e., of the nature of pranava and noiliin^' elsn. This 
is the seat of the inconceivable Brahma. Think thus. Now on that 
seat is seated well the steidy constant subtle Light, the essence of 
Akas'a, the everlasting existeno?, intelligence and bliss, the Brahma- 
May He increase my happiness, (see page 107 tbe daily practice of 
the Hindus by R. B. Sris Ohandra Basu, on the Invocation of the 
Gayatri). 

jVoie. — Aum ! Gayatryasyekapadi dvipadi. tripadi, cbatuspadasi, nahi 
pailyase nama9te turyay* dars'aWja padl)a parorAjasa, ta^ado roaprapat 
0 Giyatri ! Thou art of one foot (in the form of Triloki), of two feet 
(the Trayi viiya from Thy second foot) of three feet (all Prana, etc., 
are Thy third foot and of four foet (as the Patuai). Thou art without 
foot because Thou art not obtained. Salutation to Thy beautiful fourth 
foot which is'above the Triloki (Kajas). This can not obtain that. 

9. Now I am speaking of the Mu Ira of the Turiya Gayatri ;— 
(1) Tris'ula, (2) Yoni, (3) Sirabhi, (1) Akeimala, (5) Linga, (0) Padma 
and (7) Mahamudra. These seven Mulra=i <ire to be shewn. 

10-14. What is Sandhya, that is Gayatri ; there is no difference 
whatsoever between the two. The two are one and the same. Both 
are of the nature of EsUtenee, Intelligence and Bliss. Thn Brah-n vuae 
would daily worship Her and bow down before Her with greatest devo- 
tionard reverence. After the Dhyftnam,-nrst worship Her with five 
upacharas or offerings. Tbus : — 

Om lam prithivyatmaae gandham, arpaySmi namo namab." " Om 
Ham akas'atmane puspam arpayami namo nimih." " Om ram Vatm- 
yatmane dipam arpayftmi namo namah." " Aum vam amritatmana 
naivedyam arpayami namo namah." Om yam ram lam vam ham pus- 
pinjalim arpayami namo namah." Thus worshipping with five upa- 
oharas, you mast shew Madras to the Devt. 

15-16. Then meditato on the Form of the GAyatrt mentally and 
"lowly repeat the Gayatri. Do not shake.head, neok and while making 
iapam, do not shew your teeth. Aooording to due ^ rules repeat 
the Gayatri one hundred and eight times, or twenty-eight times. W hen. 
unable, repeat ten times ; not less than that. 



1108 9rI MAD DEVI BHAgaVATAM. 

17-2(1 Then raise the Gayatri placed before on the heart (seat) by 
the mantra " Gayatrasyai kapadi Dvipadi, etc., and then bid farewell 
to Her after bowing down to Her and repeating the mantra " Omuttame 
dikhare Devi bbumyora parvata murdbani Br fthmana ebhyobhya anujji&ta 
Gachcha Devt yathasukham " (on the highest top of the mountain 
summit in earth (i. e. on the Mem mountain) dwells the goddess 
Gayatri. Being pleased with Tby worshippers 1 go back, 0 Devi 1 to 
Thy abode aa it pleaseth Thee." (See page 110, The Daily Practices, 
of the Hindus.) 

The wise men never matter nor recite the G&yatri mantra within 
the water. For the Maharsis say that the Gayatr! is fire-faced (agni- 
mukhi). After the farewell .shew again the following madras 
Surabhi Jfian, Surpa, Karma, Yoni, Padma, Linga and Nirvana Mud- 
r&s. 

Then addre«s thus :— " O Devi I" " 0 Thou who speakest pleasant 
to Kas'yapa " O Gayatri I Whatever syllables I have missed to utter 
in making Japam, whatever vowels and consonants are incorrectly 
pronounced, I ask Thy pardon for all my above faults." 0 NArada 1 
Next one ought to give peace offerings to the Gayatri Devi. 

21-33. The Chohhanda of Gayatri Tarpanam (peace offerings to 
Gayatri) is Gayatri ; the Risi is Vis'vamitra ; Savit& is the Devata ; 
its application (Niyoga) is in the peace offerings. 

"Dm Bhulfrigvedapunisam tarpayftmi." 

" Om Bhuvah Yajurvedapurnsam tarpayami." 

'* Om Svah Samaveda purusarn tarpayftmi." 

" Om Mahah Athatvaveda purusarn tarpayami." 

« Om Janab Itihftsaporftna purusarn tarpay4mi " 

" Om Tapah S&rvfigama purusarn tarpayami." 

«• Om Satyam Satyaloka purusarn tarpayami." 

*' Om Bhuh bhurloka purusarn tarpayami." 

" Om Bhubah bhuvoloka purusarn tarpayami," 

M Om Svah svarloka purusarn tarpayami." 

" Om Bhuh rekapadam Gayatrim tarpayami. " 

" Om Bhuvo dvitiyapadam Gayatrim tarpayami." 

" Om Svastripadam Gayatrim tarpayami " 

" Om Bhftrbbuvah Svas'chatuspadam Gayatrim tarpayami." 

Pronouncing these, offer the Tarpanams. Next add the word TarpaySm' 
to each of the following words " ftsasuo. Gayatrtro, Savitrim, Sarasvatim 
Vedamfttaram, Prith\im, Ajftm, Kaus'ikfm, Samkritim, Savajitim. 
etc.," and offer Tarpanams. After the Tarpanam is over, offer the pew*' 
•banting*, (S&ntivari) repeating the following mantras. 



Book XI] CHAPTER XVII. im 

Om Jata vedaae sunav&ma aomam, etc." 
" Om Manastoka, etc." 
" Om Tryamvakain Yajamahe, etc." 
♦' Om raohobhamyoh, etc." 

Then touch all the parts of your bodies, repeating the two mantra* 
»Oji atodeva, etc." And reciting the mantram " Svona Prithivi," bow 
jown to the earth, after repeati \g one's name, Gotra, etc. ' 

34.-45. O Narada ! Thus the rules of the morning Sandhya are- 
prescribed. Doing works so far, bid faretvsll to the above-mentioned 
tfayatri. Next finishing the 4s;nihotra Homa sacrifice, worship the five- 
povatas, Siva, Siva, Gaiies'a, Surya aud Visnu. Worship by the Purusa 
Sakti mantra, or by Hiim mantra, or by Vyahriti mantra or by SriscbitO 
Liksmis'cha, etc," place tfhavaai in the centre ; Visnu in the north east 
corner, Siva in the south-east corner ; Gariesa in the south-west corner, and 
the Sun in the north. west corner ; and then worship them. While offering 
worship with the sixteen offerings, worship by repeating sixteen mantras. 
As there is no other act more merit-giving than the worship of the 
Devi, so the Devi should first of all be worshipped. Then worship 
in due order the five Davatas placed in five positions. As tho> 
worship of the Devi is the chief object, so in the three Sandhyasy 
the worship of the Sandhya Devi is approved of by the Smtis, Never 
wor-hip Visnu with rice; Ganes'a with Tulasi leives ; the Devi 
Dnr^a with Durba grass and Siva with Ketakt flower. The under- 
mentioned flowers are pleasing to the Devi: — Mallika, JJti, Kutaja, 
P.inata, Palasa, Vak i la, Lidha, Karavira, Sins'apa, Aparajita, Bandhu- 
k-i, Vaka, Madanta, Siudhuvara, PaU/a, Durbba, Salliki, Madbavf, 
Arka, Marxian, Ketaki, Karnikara, Kadamba, Lotus, Charapaka, 
Yatliika, Tagara, etc. 

46--J7. Offer incenses Guggul, Dhupa and the light of the Til 
oil aud finish the worship. Then repeat the principal (mula) mantra 
(mi ka Japam). Thus finishing the work, study the Vedis in the 
second quarter of the next day ; and in the third quarter of that day 
feed fa'her, mother and other dependent relatives, with money 
sanif-d by one's o« n self according to the traditions of one's family. 
Here ends the Seventeenth Chapter of the Eleventh Book on 
the description of Sandhya and other daily practices in the Mahapuranaiu 
Mad Devi Bh&gvatam of 18,000 verses by Maharsi Veda Vy4«. 



1110 



6rI MAP DEVf BHlGAVATAM. 



CHAPTER. XVIII. 



1. Nftrada spoke:- " O Bhagavan ! 1 am now very eager to ' 9ar 
the special PujA of Sri Devi. The people get their desires fulfil l ,f 
they worship Her. 

2-23. NArAyana said:—" 0 Devarsi ! I shall now specially speak 
to yon how the World Mother Bhagvati is worshipped; by 
worhippiug Whom one easily gets objects of enjoyments, liberation 
and the destruciun of all evils. Controlling one's speech and making 
Aohaman, one must make one's sankalap and pjrfjrm Buatas'uddni, 
Matiikanyasa, sadanganyasa, placing concbshell aud doing other newssuy 
acts. Offering the ordinary Arghya, one should give special Arghya 
and with the mantra " AstrAya Phai sprinkle over all the articles 
brought for worship: Taking the Gura's permission, he is to go oa 
with his Puja. First worship the pitha or seat whereon the Devi 
would be placed ; thea perform dbyan (meditation of the Devi.) Then 
with great devotion, offer to the Deva, the seat? (A*aoa) and other 
articles of worsh.p ; then perform the bath of the Devi by the 
water of the Panohamrita (the live nectars). If anybody performs the 
bathjcerenony of Sri Devi with one hundred jars of sugarcane juice, be 
will not hive to iucur any future birth. 

Ha who performs this bath, and resites the Ved* Mantras, with ma'igo 
joicj or sugarcane juice gets forever Laksini ever and ever aud 
S^rasvati bound at his do jr.-.. He who gets this sacred bath of tbe 
D«»vi with giape juice, along with bis relatives and acquamtmees 
dwells in tbe DevT-loka for as many years as there are atoms m 
the juice. He who bathes, the Devi with the Vedio mantras, aod 
with water scented with camphor, the fragrant aloe wood (agora), 
saffron, and miuk, becomes lreed at once of tbe sins acquired > 
his hundred births. He who bathes the Devi with jars ot «w, 
lives in the ocean of milk (ksira samudra) for one Kalpa. &o 
who doe. thi. bathing ceremony with jars of curd, bscomes ^ 
l«d of Dadhikunda ^the reservoir of curd). He who pertor ^ 
SnAnam. of the Devi with honey, ghee and sugar become, 
of the* thing*. He whobatr.es the Devi with one ^™ ^ ourren t 
happy in this world as io tbe next. Note :— M*ke the iq iv9 
flow pare in your body is the esoterie meaning of [ {n get 

Her a pair of »»Hwa clothes, yon will go to the VAyu-Irfka. it yo 6 



Book' XI.] CHAPTER XVIII. m| 

the jewel ornaments, you will become the Lord of gems and jewels. (Make your 
m ind like g em ) If anybody gives saffron, sandalpaste, musk, Sinddr* 
a nd Alaktak (red things), be will go to the Heavens and become there the 
Indra, the Lord of the Devas,.in the next birth. Various flowers ought to 
be offered in SrS Bhagavati's worship ; or the flowers of the season offered 
to the Devi will lead the devotee to Kailfts'a. The devotee that 
offers the beautiful Bel leaves to the Devi never experiences anywhere 
pains and difficulties. The devotee who writes the Vija mantra of 
MayA " Hrim Bhuvanes'varyai Namab. " with red sandalpasts thrice 
on the tii-leaves of the Vilva tree leaf and offers this to the lotus 
feet of ihe Devi, becomes Manu by the merit of this virtuous act ! The 
devotee becomes the Lord . of the whole universe who worships 
the Devi Bhagavati with ten millions of entire Vilva leaves, fresh 
green and spotless. * 

24-40. If any devotee worships with ten millions of entire fresh 
green Kunda flowers, with eight scents, he gets surely the Prajapati- 
hood. The worship of the Devi with ten millions of Mallika and 
Mnlatt flowers besmeared with eij»ht scents makes a man the four faced 
(Brahma); and one hundred millions of such flowers will make the 
devotee a Visnu. In days of yore, Visnu worshipped the Devi in 
the aforesaid way and so got His Visnuhood. If any devotee 
worships the Devi with one hundred Kotis of Mallika or Malatf 
flowers, the man becomes certainly Sutratma Hiranyagarbha. In 
ancient days Hiranyagarbha worshipped thus the Devi with great 
devotion and so he became Hiranyagarbha ! (These Hiranyagarbha, 
Brahma, Visnu and Mahes'a were mere ordinary men before. See 
the Brihadaranyaka Upanisada). Note. — The eight scents refer to Jatft 
mains! Kapiyuta f^aktergandhas takam I So will be the results if 
Ja?a, Vandhuka and D&dimi flowers be offered in the worship, 
Various other beautiful flowers can be offered duly to the Devi by the 
devotee. The merits accruing from such offers are not known 
even to the God ts'vara. The flowers that spring in their proper seasons are 
to be offered every year to the Devi, repeating Her thousand names 
enumerated in the Twelfth Book or in the Rurma Purftna. If the 
"bove worship be offered to the Devi, then that man, whether he be a 
sinner or a great sinner, will be freed from all the sins and after 
leaving his mortal coil, he will get, no doubt, the lotus feet of the Srf 
Devi Bhagavati* Offer Dhupa made of black Agnru, camphor, 
Bandalpaste, red sandalpaste, Sihlaka and Guggula, saturated with ghee 
in suet a way as the whole room of 3rt Bhagavati scents with pure 



1111 Sal MAD DEVt bhAgavatam 

fragrant smell. The Devi Bhagavati becomes pleased with this and 
offers the lordship of the three Lokas to the devotee. The de,vote« 
who offers daily the li<>ht of eunphor to the Devi, goes to the Sury a 
Loka. There is no doubt in this. With one's whole heart, one 
should give one hundred or one thousand lights to the Devi. The devotee 
should offer heaps of fo9d consisting of six Rasas, the plates and 
dishes for chewing, sucking, licking and drinking, that is, all kinds 
of focd solid, and liquid, mountain-like high. Always give food on 
golden flat plates and eups and various delicious sweet juicy nice 
heavenly fruits, nicely arranged on trays, cups and saucers. Wr, e „ 
Sri Mahadevi Bhuvane'svari gets pleased, the whole universe gets 
pleased. For the whole Universe is all Devi ; as a rope is mistaken 
for a snak<), so this Mahadevi is mistaken for the universe. 

41-59. Offer a jar of drinking Ganges water, oool and nice, 
scented with camphor to the Devi j then offer betels with camphor, 
cardamum, cloves, and various deliciom scents. These all aro to be 
offered with great devotion so that the Devi may be pleased. Nest 
have music with lovely mndanga*, flutes, murajas, DhabUs and 
dundubhis and so please Her. The Veda mantras are to be recited, 
the Puranas are to be read and the hymns to be chanted. With 
whole bead and heart offer to tha Davi the umbrella aud chamara, 
the two kingly offerings. Then circumambulate round Her and prostrate 
before. Her and ask Her kindness and pray to He"r to forgive all 
faults and shortcomings. The Devi is pleased with anybody who 
remembers Her even once ! What wonder then that She will be pleased 
with all these offerings! The Mother is natually merciful to- her 
child. When She is loved with derotion, then She becomes very 
merciful. There is nothiug strange here I On this point I ffill 
recite to you the history of Vrihadratha Bajaisi. Hearing which 
gives rise to Bhakti and Love. , 
Once in a certain region in the Himalayas there lived a bird 
Called Chakravak. It flew over many countries and went onc-i to 
Kas'idbam. As a fruit of his Prarabdha Karma, that bird, desirous 
to Bnd some rice beans, voluntarily went like an orphan round 
about the temple of Sri Annapurna Devi. There, circumambulating 
t cund the Devi Bhagavati the bird left the city Kas'i, that gran to 
liberation and flew away to another country. In time the bird left m 
body and went to Heavens. There he assumed a heavenly form of a you 
and toan to enjoy various pleasures. Thus he enjoyed for two Kalp*'- 
£L he got bacVto the earth aud took his birth a. 
keattriy. family. He became celebrated a. the King Vr.hadr.tha 



Boot XI.} CHAPTER XVIII. 1113 

t l,i, world. Thit Kin j wis truthful, controlled his senses, and practised 
isamyfrfl* and deep concentration and knew everything of the past, the 
present and the future. He conquered all the euemies and performed various 
sacrifices and beoame the Emperor of the sea-girt earth and acquired 
the very rare faculty in the knowledge of everything of his previous births- 
The Munis came to kno>v of this from various rumours and came 
to tho King. The King Viihadratha duly entertained those guests. 
The Munis took their seats and asked:— "0 King! We hear tbat 
all the events of previous births a.vi vividly reflected in your memory. 
On this ^oint great doubts have come upon us. Kindly describe in 

detail -liy what Punyain (merits,) you havo come to know all about 

previous births and the knowledge of the past, the present and the future. 
We have come to you to kno>v how you got this wonderful supersensual 
knowledge. Kindly say to us sincerely everything about this and oblige. 

60-71. Narayana said: — " 0 Brahman ! The very religious King 
Vrihadratha heard thpoa and began to speak out all the secret 
causes tor his knowledge of the past, the present and the future, thus:— 
"0 MuuisI Hear how I acquired this knowledge. In my previous birth I 
was a very low bird chakravak. Once, out of my ignorance, I circumam- 
bulated round the temple of the Devi Bhagavati Annapuma at Kas'i. And, 
as the result of that, I lived in the Heavens for a period of two Kalpas and 
I hav» got this birth and I have got the knowlege of the past, the 
present and the future. 0 You of good vows 1 Who can ascertain what 
amount of merits accrues from remembering the Feet of the World-Mother. 
Remembering Her glories, I always shed tea^s of joy. Those who do not 
worship the adorable Deity JagadamM are the Great Sinners and they are 
treacherous. Fie on their births 1 The worship of Stva or Visnu 13 not 
eternsl. Only the Jagadainba's worship is eternal. Thus it is stated 
in the Smtis. What more shall 1 speak on this worship of the World- 
Mother, which is void of the best trace of any doubt. Everyone ought 
to serve devotedly the lotus feet of the Dovi Bhagavati. There is no 
other act more glorious in this world thin serving the feet ot JagadarabS. 
It is highly necessary to >ervo the Highest Deity, whether iu Her Saguna. 
or in Her Nirguna aspect. (Eat tho sugarcandy, holding it in any wi-y. 
It makes no difference). Narayana said:— Hearing the aforesaid words 
of the virtuous Rajarsi Vrihadratha, the Munis went back to their 
respective abodes. Such is the power of the Devi Jagadambika! So 
who can question about the certainty of the high merits arising from 
Jagadamvika's worship and. who will not reply, when so questioned ? 
Their births are really fruitful who possess faith in the Devi worship; 

140 



ilH SBt MAD DBVt BHAGAVATAM. 

but of those who have no suotrfaith, there is some wrong mixture, no doubt, 
in their births. 

Here enls the Eighteenth Chapter of the Eleventh Book on the 
Greatness of the Devi Puja in the Mahapuranam Sri Mad Devi Bhagava- 
tarn of 18,000 verses by Mabavei Veda Vyasa. 



CHAPTER XiX. 

1-24 Narayana said:-"0 Narada ! Now I am speaking of the auspici. 
ous mid day Sandbyft, the practice of which leads to the wonderfully excel- 
lent results. Listen. Here the Achamana and other things are s.m.lar to 
those of the morning Sandbyd. Only in meditation (Dhyftnarn) there ,. son,o 
difference. I will now speak of that. The name of the midday Glyatn „ 
Savitri. She is ever a youthful maiden, of white colour, three-eye ; hs 
holds in Her one hand a rosary, in Her other hand . Indent and w,.h Her 
two other hands She makes signs tq Her Bhaktas to .dispel fear and to grant 
boons. Biding on the bull, She recites the Yayur Vedas ■ She is the Rudra 
Sakti with Tamo gunas and She resides in Brahmaloka. She d..l, r, 

the Bael le aves 

and looking upwards, offet the Argbya t f ^ 

other acta as in the morning Sandbya In miioay ^ 
to the Sun, only with the rec.tatmn of the «7^» ^ 
i9 not approved of by the tradition and commumty there s the > 

ofthe r - bec T 

rnidday offering of the Argbya is not for the destine ,on of D £, ^ 
for the satisfaction of the Devi; so with the mantra ikn e 
offering of Arghya can be effected ; and there . n ^ 
Gayatri mantra is only to «-te disturbance in he h 
the action. So in the morning and evenmg, the Brahma^ ^ ^ 

Sftryarghya, repeating the Gayatri and Pranava; and ,n the ^ gfl 

flo/ersU water with the mantra " 
Bg ainst the Sruti. In the absence of owers, he IM* g8l)dh; 3 
be offered carefully as the Argbya; and the full fro* 



Book XT.] 



CMAPTER Xlt. 



1115 



will be secured. O Beat of Devarsis ! Now Lear the injpottant points 
in the Tarpanam (peace offerings). Thus :— 

"Om Bhuvah purufam tarpayami narao namah." 

"Otn Yajurvedana tarpayami namo namah." 

"Om Mandalam tarpayami namo namah." 

'•Om Hiranyagarbham tarpayami namo namah." 

'•Om antaratraanam tarapayami namo namah." 

"Om Suvitnm tarapayami namo namah." 

'■Om Devainataram tarpayami namo namah." 

"Om Samkritim tarpayami namo namah.'' 

"Om Yuvattm sandhyara tarpayami namo namah." 

"On RudrAntm tarpayami namo naimh," 

"Om Niinrijam tarpayami namo namah.'' 

"Om Bhurbhuvah Svah purusam tarpayami namo namah." 

This finish the midday Sandhya mga Tarpanam." Now, with your 
lnndi raised high up towards the Sut), worship Him by the two 
mantras praising thus:— "Om Udutyam Jiltavedasam, ct>.," "Ora 
Chitrum lleva.iam, etc." Nex f . repnt the Gayatri. Hear its method. 
In the morning, repeat the Gayatri at the proper moment with hands 
lvi-eil • in the evening time with hands lowered an! in the midday with 
hands over the breast. Begin with the middle phalanx (joint) of the 
lumelcss finger, then the phalanx at it* root, then the phalanx at the 
root of the little finger, its middle phalanx and its top. then the tops of 
the nameless, fore and ring fingers, then the middle and finally the root 
of the ring finger (in the direction of the hands of the watch ; avoiding 
(ho middle and root phalanx of the middle finger). Thus ten times it is 
repeated. In this way if the Gayatri be repeated one thousand time?, the 
fins arising from killing a cow, father, mother, from causing abortions, going 
to the wife of one's Guru, stealing a Brahmana's property, a Brahman's 
field, drinW wine, etc, all are destroyed. Also the sios required m 
three births by mind, word, or by the enjoyments of sensual objects are 
thereby then and there instantly destroyed. All the labours of him, who 
works hard in the study of the Vedas without knowing the Gayatri, are 
useless. Therefore if you compare on the one hand the study of the four 
Vedas with the reciting ofthe Gayatri, then the Gayatri Japam stands 
higher. Thus t have spoken to you of the rules of the m.d-day Sandhyft. 
Now I am speaking of Brahma Yajna. Hear. 

Here ends the Nineteenth Chapter of the Eleventh Book on the 
midday Sandhya in the Mabftpuranam Sri Mad Dev. Bhagav.lam of 
13,000 verses by Maharsi Veda Vy&sa. 



SbI mad devI bhAgavatam, 



CHAPTER XX. 



1-25. The twice born (BrAhmana) is firstly to sip three times (make 
Achamana) ; then to make the rnSrjana (sprinkle water) twice ; he is to 
touch the water by tho right hand and spi inkle water on his two feet. Next, 
he is to sprinkle with water his head, eyes, nose, oars, heart, and head 
thoroughly. Then speaking out the Des'a and Kala (place and time) he 
should commenco the Brahma Yajna. Next for the destruction of all the 
sins and for getting liberation, he should have the Darbha (sacrificial grass, 
and the Kusa grassos,) two on his right hand, three on his left hand, one 
grass each on his seat, sacrificial thread, his tuft, and his heels. No sin can 
now remain in his body. 

" I am performing this Brahma Yajna for the satisfaction of the Devatl 
according to the Sutra" thus thinking he is to repeat the Gayatri thrice. 
Then he is to recite the following mantras :— " Agnimile purobitam, etc.," 
" Yadamgoti" " A<*nirvai," " Mahavratanchaiva pantha," " Athatah 
garnhitayas'cha vidamaghavat," " Mahavratasya," IsetvorjeWa," A ? na 
Syahi" 3anno Devi rabbistaye," Tasya " Samamnayo" Briddhitadaich" 
" &k?am pravaksyami," " Paucha Samvatsareti," "Mayarasataja- 
bhetyeva," " Gaurgraa," also he is to recite the two following Sutras \- 
"Athato Dharma JijSasu," "Athato Brahma JijfUsa." Next he is to recite 
the mantra Tachhamyoh" and also the mantra "Namo Brahmane 
iiamo stva-naye namah prithivyai nama Osadhibhyoh naraah". (These 
mantras a.* the famous mantras of the Rig Veda). Next perform the 
Deva-tarpanam, thus:-«Om Prajapati stripyatu", "Om Brahma tnpya to , 
«Om Vedfie tripyantu," "Om Risayascvi pyantu", « Om Devostn Pj antu 
«Om Sarvani chhandamsi tripyantu", "Om Om Kara stripyatu", "Om VaW 
Kara stripyatu", "Om Vyarhitayas tripyantu", Om fcavitri tnpyatu , U 
Qftyatri tnpyatu' ', Om Yajna stripyantu, Om Dyava P 
Om antarik ? am tripyatu, Om Aboratran, tr.pya.tu, Om M» ^ 
stripyantu, Om Siddha stripyantn, Om Samu ra stnp °t , 
Na^as tripyantu, Om girayas tripyantu Om Kse ttrau 
ea „dharva Psarasas tripyantu, Om nftgl vayams. (It ° » 

pr ta thaiva cha, yaksa rakeansi bhutani tyeva man tin *my 
Next, suspending the sacrificial thread from the neck perform 
t! P nam, thus-lom Satarchinas tripyantu, Om mftdhyamas «P7 



„ ~ t i CHAPTEB XX. 1117 

Book a*- J 

Oin Gritsamada stripyatu, Om Vis'vanitra stripyatu, Om Vamadeva 
rtripyata, Om Atri stripyatu 

Om Bharadv&jastripyatu. 

Om Vas'isthastripyatu. 

Om Pragathastripyatu,— Pavamanyastripyantu. Next, holding the 
sacrificial thread over the right shoulder and unler the left arm, 
perform the Tarpanam, thus : — 
Om Kfudrasukti stripyantn. 

Om Mahasuktftstripyantu, Om Sanaka stripyatu. 

Om Sananda stripyatu. 

Om Sanatana stripyatu. 

Om Sanat Kumira stripyatu. 

Om Kapila stripyatu. 

Oin Asuristripyatu. 

Om Volialistripyatu. 

Om PaBchas'ikha stripyatu. 

Om Sumantu Jaimini Yais'air.p3yai a Paila Sutra Miasya bbarata 
Maha Bharata Dharmachiryab stripyantu. 

Om Janantiviihj. vig&igya Gautama Sakulya vabhravya Mandavya 
Mandukeja stripyantu. 

Om Gargt Vachaknavi tripyatu. 

Om Yadavfi pratitheyi tripyatu. 

Om Sulabha inaitreyi tripyatu. 

Om Kahola stripyatu. 

Om Kansitaka stripyatu. 

Om Maha Kausitaka stripyatu. 

Om Bharadvaja strip) atu 

Om Paimga stripyatu. 

Om Mah&paimga stripyatu. 

Om Suj«j5a stripyati. 

Om Samkhyayana stripyatu. 

Om A'itareya stripyatu. 

Om ^Mabaitareya stripyatu. 

Om Vaskala stripyatu. 

Om Sakala stripyatu. 

Om Sujata vaktra stripyatu. 

Om Audavahi stripyatu. 

Om Saujami stripyatu, 

Om Saunaka stripyatu, 

Om A.s'valftyana stripyatu. 



1118 SRl MAD DEVl BHAGAVATAM 



26-54. Let all the other Acharyas be satisfied. Om Ya Ke 
ohasmat kule lata aputra gotrino mritah. te grihnantu maya dutUm 
vastranispidi to dakam." Saying thus offer water squeezed ont of a 
cloth. 0 Narada ! Thus I have spoken to you of the rules of Biuhm a 
Yajna. Whoever performs thus the Brahma Yajfii gets the fruita 
of studying all the Vedas. Then performing, in duo order, the Vais' va 
deva, Homa, Sraddha, serving the guests, and feeding tho cows, the 
devotee is to take his meals during the fifth part of the diy along 
with the other Brtthmaiias, Then the sixth and the seventh parts of the 
day he is to spend in reading histories and the Puranis. Then the 
eighth part of th6 day he is to devote in seeing the relatives, talking 
with them and receiving visits from other persons ; then be will ba 
prepared to perform the evening Sandhya. 0 Narada ! I am now 
talking of the evening Sandhya, Listen. Sri Bhngavati is pleased very 
quickly with him who performs the evening Sandhya. First make 
the Acharaan and make the Viyu (air) in the body steady. With 
heart tranquilled and with the seat Baddha Padmasauo, be calm and 
quiet while engaged in performing the Sandhyu. At the comraoncs- 
rneut of all actijns prescribed in the Srutis and Smritis, fn\-t perform the 
Sagarbha Pianayma. In other words recito tho mantra mentally for the due 
number of moments and mike the Pranayama. Simply meditating 
is called Agarbha Pranayama. Here no mantra is necessary to be 
reoited. Then have the Bhutas'uddhi (have the purifications of the 
elements) and make the Sankalap. First of all, the purification of 
elements, etc., are to be done first ; one becomes, then, entitled to 
do other actions. While doing PCtraka (inhaling), Kumbhaka (retaining) 
and Rechaka (exhaling) in Pranayama, meditate on the Deity stated 
duly. In the evening time meditate on the Bhagavat! Sandhya Devi 
thus: — The name of the then Gayatri Devi is Sarasvati. She is old, 
of black colour, wearing ordinary clothes ; in her hands are seen conch 
shell, disc, club and lotus. On Her feet the anklets are making 
sweet tinkling sounds ; on Her loins there is the golden thread ; 
decked with various ornaments. She is sitting on Garuda. On Her head 
the invaluable jewel crown is seen ; on Her neck, the necklaces of stars; 
Her forehead is shining with a brilliant lustre emitting from the 
pearl and jewel Tatamka ornaments. She has put on yellow clothes ; 
Her nature is eternal knowledge and ever-bliss. She is uttering 
Si ma Veda. She resides in the Heavens and daily She goes h\th 
path of the Sun. I invoke the Devi from the Solar Orb. 0 Narada 
Meditate on the Devi thus and perform the Sandhya. Then perform 
the Marjanam by the mantra " Apohistha and next by tin » iai " 



Book XL] (MAPPER XX n i 9 

MAgnis'oha ma minyus'cba." The reuuining actions are the same as 
before. Next, repeat the Gayatri and offer, with a pure heart, the 
offering of Arghya to the Sua for the satisfaction ofNarSyana. While 
offering this Arghya, keep the two legs level and similar and take water 
in folded palm3 and meditating on the Devata within the Solar Orb 
throw it towards Him. Tho fool that offers Suryarghya in the water', 
out of ignorance, disregarding the injunctions of the S\utis, will 
have to perform Prayas'chitta for that sin. Next, worship the Sun 
by the Stirya mantra. Then taking one's seat, meditate on the Devi 
and repeat the Gayatri. One thousand times or five hundred times 
the Gayairi is to be repeated. The worship, etc., in the evening is the 
same as in the morning. Now I am speaking of the Tarpanam in 
tho Evening Sindhya. Hoar. Vas'istha is the Risi of the aforesaid 
Sarasvati. Visriu in the form of Sarasvati is the Devata ; Gayatri is 
the Chhanda ; its application is in the Evening Sandhya Tarpanam. Now 
the Tarpanam of the Sandhyanga (the adjunct of Sandhya) runs as 
follows: — 

"Om Svah Purnsam Tarpayami." 

"Om Saraavedam tarpayami." 

"Om Suryamandalam tarpayami." 

"Om Hiranyagarbham tarpayami." 

"Om Paramatmanam tarpayami." 

" Om Sarasvatim tarpayami." 

" Om Devamataram tarpayami." 

"Om Samkritim tarpayami." 

" Om Vriddham Sandhyam tarpayami." 

" Om Vif nu rupintm Usasim tarpayami." 

"OmNirmrijim tarpayami." 

"Om Sarvasiddhi karinim tarpayami." 

"Om Sarvamautra dhipatikam tarpayami." 

''Om Bhurbhuvah Svah Purusaui tarpayami." 

Thus perform the -Vaidik Tarpanam. O Narad* ! Thus have been 
described the rules of the sin destroying evening Sandhya. By this 
evening Sandhya, all sorts of pains and afflictions and diseases are 
removed. And ultimately the Moksa is obtained. What more than this 
that you should know this Sandhya Bandanam as tho principal thing 
amongst the good conduct and right ways of living. Therefore 
Sii Bhagavatifructif.es all the desires of the Bbaktas who perform this 
Sandhya Vandanam. 



1120 SRt MAD DEVt BhAgAVATAM. 



Here ends the Twentieth Chapter of the Eleventh Book on the 
description of Brahma Yajfla, Sandhyas, etc., in the Mahipuran&m j$ r i 
Mad Devi Bhftgavatara of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XXI. 

1-55. Narayatu said: — Now I shall speak of the Gayatri-puras'ch 
aranara. Hear. By its performance all the desires are obtained and 
all the sins are destroyed. On the tops of mountains, on the banks 
of the rivers, on the roots of Bel tree?, on the edges of tanks, 
within the enclosures of the cows (cow-stalls), in temples, on the root 
of As'vattha trees, in gardens, in the Tulasi grove?, in the Punya 
Kjetrams (holy places), before one's Guru, or wherever the mind 
feels exalted and cheerful, and gets strength, the Puras'charanamse 
if performed, lead to a speedy success. Before commenciog. 
the Paras'charanam of a mantra Uhe Puras'cbararjam means 
repetition of the name of a deity or of a mantra attended with 
burnt offerings, oblations, etc.,) 6rst Prayas'obitta (penance) is done in 
the shape of repeating one million times the Gayatri with the Vyarhitis, 
In any Vaidic Karma or in making Puras'oharanam of the mantra 
of th^ Devatas Nrisinha, Surya, Varaha, etc., the 6rtt thing done it 
to repeat the Gayatri. Without the japam of Gayatri, no action is 
attended with sueeest. The reason is this : -Every Brahma?* U a Sakta 
(a follower of Sakti) ; he cannot be a Vaienava or Saiva ; for he is 
the worshipper of the Prime Force VedaraaU Gi/atri. Therefore obtain 
first the Grace of one's own tela Devata Gayatri by Her Japam. Then 
worship the other Deities. 

Thus one should purify one's japya mantra (the mantra that is to he 
repeated) by first repeating one million times the Gayatri ; then one is to 
commence Puras'charaaam. Again before purifying the mantra, one is to 
purify one's Atraan (Self). In this purification of one's Atman three 
lakh times, in ewe of inability, one lakh times Gayatri is to be repeate 
Without one's Atman's purification, the Japam, Homa and other actions 
all become useless. This is »p3cially noted in the Vedas. By Tapas i (e. g- 
Japam, Chandrayana and Vrata, (asceticism) mortify your body. By offering 
Tarpanam (peace-offerings) to the Fathers and the Devas, one oan g^ 
self purification. It you want to get the Heavens and if you want to beeom 
great, practise Tapasy A. There is no other way. (Tapasyi is t be in ' » 
ailliug of tbe Mother, That Call whbh penetrates through and through 



BooK XL] CHAPTER XXI. 1121 

Brahm&nda. The Ksattriyas should cross difficulties and dangers by force of 
arms ; the Vais'yas, by wealth ; the Siidras, by serving the twice born ; and 
t ', e Uilhmints slnuld cross difficulties and dangers, by Tapasya, Homa, 
Japa' n 5 olo- ^° ** ne BrShmanas should always be cheerful and in prompt rea- 
diness to do Tapasya. Of all sorts of tapasyas, mortifying the body by observ- 
er vows andfastings is the best. So say the Risis. (This mortification of the 
body gives self-reliance and self intuition more suroly and speedily than all 
the other studies and other practices.) Tha Brahmanas should purify them- 
selves by following duly Krichhra Chandrayana vraias, etc,. O N&rada 1 
Now I am speaking of the purification of food. Hoar. The following four 
occupations of the Brahmanas are the best :— Ay&chita, (without begging 
or asking for anything), Unchha, (the gathering in of handfuls of the corn 
left by the reapers), Sukla (the maintenanee derived by a Brahmana from 
other Brahmanas ; a pure mode of life). And Bhiksu (begging). Whether 
aecording to the Tantras or according to the Vedas, the food obtained by tha 
above four means is pure. What is earned by Bhiksl (begging) is divided 
into four parts:— one part is given to the Brahmanas ; the second part is 
given to the cows ; the third part is given to the guests, the fourth part 
i"s to be taken by him and his wife. Whatever is fixed for taking 
(swallowing) mouthfuls of food, that is to be taken on a tray 01 a platter. 
First throw a little cow-urine over that and count duly the number of 
mouthfuls. The mouthfuls are to be of the size of an egg; the house- 
holders are to take eight suoh mouthfuls and tho Vlnaprasthis are to 
take four such mouthfuls. The Brahinacharins can sprinkle their food 
with cow-urine nine times, sis times, or three times as they like ; while 
sprinkling, the fingers are to remain intact. The Gayatu is to be 
repeated also. The food offered by a thief, Chandala, Ksattriya or 
Vais'ya is very inferior. The food of a Sftdra, or the companion with a Sfldra 
or taking food in the same line with a Siidra leads one to suffer in 
the terrible hells as long as thero are the Sun and Moon. The Puras' 
charanam of Gayatri is repeating this twenty four lakh times (i. e. as 
many' lakh times as there are syllable in the Gayatri). But, according 
t'<> Vis'vamitra, repeating thirty two lakh times is the Puras'charanam of 
%atri. As the bodv becomes useless when the soul leaves the body, so 
mantra without Puras'charanam is useless The Puius'chaniam is 
Prohibited in the months of Jyaistha, A?adha, Pau? % and Mala flirty) 
months. Also on Tuesday. Saturday ; in the Vyatipata and Vaidhnti Yogas; 
»'soin Ararat (eighth)', Navatnt (ninth), S.sthi (sixth), Chaturthi (fourth) 
T ^odos'i (thirteenth), Chaturdasi (fourteenth) and Amavftsyft (New Moon), 
T »h« (lunar days) ; in the evening twilight and in the night) ; while 

141 



1122 Sri mad dev! bhAgavtAm, 

the star Bharani, Krittika, Ardrfi, As'lesa, Jyestba, Dhanislhfi, SravanJ, 
or the Janma naksatra (Birth time star) is with the Moon ; while tho si<r I)s 
Mesa, Karkata, Tula, Kumbha, and Makara are tie Lagnas (signs in the 
ascendant). When the moon and the star3 are auspicious, especially in the 
bright fortnight, the Puras'charanam performed, gives the Mantra Siddhi. 
First of all repeat Svasti vidian and perform duly the Nandi mukha Srad<]| n 
and give food and olothing to tha Brahmanas. Take the permission of the 
Brahmanas aad begin the Puras'charanam. Where the Siva Lingam exists, 
facing west, or in any Siva temple, commence repeating the mantra. The 
other Siva Ksettrams are :— Kas'i, Kedara, Maha Kala, Sri Ksettra, and 
Tryamvakam. These five are the Great Ksettrams, known widely 
on this earth, for the fructification and the siddhis of the Mantras. 
At all other places than these, the Kurma Chakra is to be drawn avoid- 
ing to the principles of the T antra. And then they will be lit for 
Puras'charanam, The number of times that the Puras'chara 
nam (the repeating of the mantra) is done on the first day, the same 
number is to be continued every day until completion ; not greater nor less 
than that and also no intermission or stoppage should occur in tho 
interval. 

The repeating of the Mantra is to be commenced, in the morning 
and should be done up to mid-day. While doing this, the mind is to be 
kept free from other subjects, and it is to be kept pure ; one is to meditate 
on one's own Deity and on the meaning of the mantra and one should 
be particularly care'ul that no inaccuracies nor omissions should occur iu 
the Gayatri, Chhandas and in the repetition of the Mantra. One 
tenth of the total number of Puras'charanams that are 
repeated is to be used for the Homa purpose. The Clnru is to be 
prepared with ghee, til, the Bel leaves, flower?, java grain, 
houey and sugar ; all mixed, are to be offered as oblations to the 
fire in the Homa. Then the success in the Mantra comes, «-i 
mantra siddhi is obtained or the Mantri becim^s nnnifestel). Altar t >e 
Puras'charanam one should do proparly the daily and occasiona^ 
dutis and worship the Gayatri that brings in dharma/ wealth, "'i 00 ' 8 " 
desire and liberation. There is uothing suparior an object of worMp 
to this Gayatri, whether in this wot Id or in the next. The evoJ>> 
engaged in the Puras'charanam, should eat moderately, observes, en ^ 
bathe" thrice in the three Sindhya times, should be engage 
worshipping one's Dity, should not be unmindful and .hooi 
do any other work. Ha is to remain, wh.b in water, 
the GAyatri three lakhs of limes. In ewe the devotee rep«« 



t'.ie 



poos XI.] CHAPTEB XXI. 1123 

mantr* for achieving suooess in any other desired work (kamya karma), 
then he should willingly stick to it until the desired success is 
attained. Now is being told how to get success in ordrinary 
Kamya karmas. When the buii is rising, repeat the Puras'eharanam 
mantra daily thousand times. Then one's life will be lengthened, no 
disease will occur, and wealth and prosperity will be obtained. If it be 
done this way, success is surely attained within three month?, six month 8 
or at the end of one year. If the Homa (offering oblations to the fire) be 
offerel one lakh times with lotuses besmeared with ghee (clarified butter), 
Moksa (liberation) is attained. If, before the Mantra-Siddhi, or the 
success in realising the Mantra, is attained, one performs Japam or 
Homam for Kamya Sid.lhi (to get certain desires) or moksa, then all his 
actions become nsele-s. If any body performs twenty-five lakh Hocuas 
by curd and milk, he gets success l^Siddhi) in this very birth. So all the 
Miiharsis say. By this the same result is attained that is got by the 
aforesaid means, (t. e. by the eight-limbed Yoga, whereby the Yogis 
lecome perfect. 

lie will attain Siddhi if he be devoted to lis (iurui.nl keep himself 
under restraint for six months only ( i. e. practise Samyama) a^ regards 
liking food etc., whether he be incapable or his mind be attached to other 
Btnsuil objects. One should drink Pancha gavya (cow-. iriue, cow-dung, 
milk, curd, ghee) one day, fast one-day, take Bi&hmana's food one 
thy and bjjtnindful in repeating the G-ayatrt. First bithe in the Ganges 
or in other sacred places an 1 while in water repeat one hundred 
Gayatris. If one drinks water on which one hundred Gayatris are 
repeated, one is freed from all one's sins. He gets the fruit of per- 
forming the Krichhra vrata> the Chftndrayana vrata and others. Be he a 
Ks'alJiya King, or a Brahmana, if he is to remain in his own house, hold 
As'rama and be engaged in pei forming Tapasya then he wiil be certainly 
freed of all his siiis. Be he a house bolder or a Brahraacharf or Vanaprasthv, 
he should perform sacrifices, etc., according to his Adhikara (or his rights) 
and he will get fruits according to his desire*. The Sagn.k man 
(who keeps the Holy Fire) and other persons of good conduct and 
of learning and of good education should perform actions as prescribed in 
the Vedas and Smritis with a desire to attain Moksa. Thus one 
should eat fruits and vegetables and water or take eight month- 
fuls of Bhikfanna (the fool got by begging). If the Pnras charanam be 
performed this way. then the Mantra Siddhi is obtained. 0 Naraua I 
'he Puras'eharanam be done with the mantra thus, h.s poverty is removed 
entirely. What more shall I say than this that if any body hears this 
dimply, hi 3 mer it 8 ge t inoreased aud he attains great success. 



1124 



Sri mad dev! bhAghvatam. 



Here ends the Twenty First Chapter of the Eleventh Book on 
Gayatrl Puras'charanam in the Mahapuranain Sri Mad Devi Bha ga 
vatam of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XXII. 

1-45. Narayana said :— "0 Narada ! In connection with this 
Puras'charanam it. comes now to my memory almt the rules con- 
cerning the Vais'va Deva worship. )lear. * (An offering made to the 
Vis' vadev&s ; an offering to all deities (made by presenting oblations to 
fire before meals). The five yajfias are the following :— (1) The Devayajna, 
(2) Brahma yajna, (3) Bhuta yajna, (4) Pitri yajtu, and (5) Manusya 
yajfia. Fireplace, the pair of stone pestles, brooms (for sweeping, 
etc ,\ sieves and other house-hold things of the sort, wooden mortars 
(used for cleansing grains from husk) and water-jars, these five are 
the sources of evils inasmuch as they are the means of killing. 
So to free one's self fr jm the above sins, one is to sacrifice before the 
Vais'vadeva. Never offer oblations of Vais'vadeva on hearths, on any 
iron vessel, on the ground or on broken tiles. They are to be offered 
in any sacrificial pit (Kund.i) or on any sacrificial altar. Do not fue 
the hearth by fanning with hands, with winnowing baskets or with 
holy" deer skin, etc., but you can do so by blowing by your mouth. 
For the mouth is the origin of fire. If the fire be ignited by c'othep, 
niie is liable to get desease ; if by winnowing baskets, then less ol 
wealth comes ; if by hands, one's death ensues. Hut if it be done by 
blowing, then one's success comes. (There is .he danger of catching 
lire.) 

One should sacrifice with curd, ghee fruits, roots and vegetables, ami 
water and in their absenco with fuel, grass, etc., or with any other 
substances soaked with ghee, curd, PAyasa or lastly with water. 
But never with oil or with salty substances. If one performs the Hooa 
with dry or stale substances, one is attacked with leprosy ; » »")' 
body performs Homa with leavings of other food he becomes subdued 
by his enemy; if one does so with rude and harsh substances, he 
becomes poor and if one does with salty Bubstanoes, he meets wi 
a downwari coarse, gets degraded in position and honour. You can 
ofier oblations to Vais'vadeva with burning coals and ashes from • 
north side of the fire of the hearth after the preparation of 
meals. But yon should never offer sacrifices with salty tbiog»- 



Boot XT.] CHAPTER XXII. 1125 

illiterate Brfthmaoa who eats before offering oblatuns to "Vais'va- 
Deva Roes headlong downwards into the Kb la Sutra hell. Whatever 
f. od that you are intending to prepare, whether they be vegetables', 
leaves. roots or fruits, offer otlations to Vais'vadeva wilh that. If, 
before the Homa be performed of Vais'vadeva, any Bra hmachari comes, 
then take off, for the Homa, first something ; atd then gi\e to the 
l )P ggar and satisfy him and tell him to be <ff. For the BraLmaehaii 
n-.tmlicant can remove any defects that may occur to Vais'vadeva but 
Vais'vadeva is unable to remove any defects that may occur ngaiding the 
mendicant Brahmachfiri. Both the Patamahansa or Brahmi.chi\ri mendicant 
are the masters of the prepared food (Pakkanna); so when any body 
takes one's food without giving to any of these two, if they happen 
to come there, he will have to make the Chandrayana (religiuis or n. 
]>iatory penance regulated by the moon's age, that is, waxing or 
waning). O Narada ! After the offering gi\en to VaU'vanarp, ci.e is to offer 
(jo-gtasa, that is, mouthfuls of food to the tows. Hear uow how that 
is done. The mother Surabhi, the beloved of Vienu, is alwaj s station- 
el in the region of Vibuu (Visnu-pa'!a) : so O t-urabhi ! 1 am offeiing 
you mouthfuls of food. Accept it. " Salutation to the cows " saying 
this, one is to worship the caWJ and offer food to them. Hereby 
Surabhi, the Mother of the cows, becomes pleased. After this, one is 
to wait outside for a peiiod that is taken to milch a ccw, whether 
any guosts are coming. For if anv guest [joes back disappointed from any 
house wit lout any food, he takes away all the puuyams (merits) of the 
house-holder and gives him back his own sin. The house-holder is 
to support mother, father, Guru, brother, ton, servants, dependants, 
guests, those that have come, and Agni (Fire\ Knowing all these, 
he who does not perform the functions of the house-hojd is rtckoued 
as fallen from his Dharma both in this world and in the next. The 
poor house-holder gets the same fruit by performing these five Maha 
j»j«as that a rich Brahmana gets by performing the Soma YajSa. 
0 Best of the Munis! Now I am talking of the Pranagni Hotra or 
about taking tlod, knowing the rules of which makes a man free 
from birth, old age and death and from all sorts of sins. He who 
'.akes his food -according to proper rules, is treed of the threefold 
debts, delivers his twentyone generations from tho hells, obta'ns the fruits 
of all the YajBas and goes unhampered to all the regions of the righteous. 
Th ink of the belly as Arani or the piece of wood for kindling the fire 
(*>y attrition), think of the mind as the churning rod, and think 
°< "»be wind as the rope, and.then kindle the fire, residing in the belly : 
lhe e Jes are to be considered as the sacrificer, (the 



1126 



6k1 MAD dev! bhAgavatam. 



A'ddbarya), and cons'der fire in the belly as the result of churning, J n 
this fire of the belly, one is to offer oblations for the satisfaction of 
Prana, etc., the five deities. First of all offer oblations to the 
Prina Vayu with tool taken by the forefinger, middlefinger and 
thumb; next offor oblations to the Apana Vayu with the thumb 
mid llefinger and the nameles (antral) finger ; nest offer oblations to 
the Vyana Vayu (breath) with the thumb, nameless finger and the 
listle finger; next offer oblations to the Udana Vayu with the thumb, 
forefinger and the little nQger and lastly offer oblation? to the Samilnj 
Viyu with food taken by all the fingers. At the sane time repr a t, 
respectively the mantras: — 

"Ora Pranlya Svaha," 

"Om Apftnaya Svaha," 

"Ora Samanlya Svaha," 

" Om UdSnaya Svaha," 

"Om Vjanaya Svaha," 

Within the mmth, there is the Ahavaniya fire; within the 
heart, there U the Garhapatya fire ; in the navel, there is the 
Dhaksinagni fire ; below the nwel, there is the Sabhyagni fire and belov 
that there is the Avasathjagni fire.- Think thus. Next consider 
the Speech as the Hota, the PrAna as the Udgatha, the eyes as the 
Addhsryn, the mind as the Brahma, the ears as the Hota and the 
keeper of the Agni, the Ahamkara (egoism) as beast (Pas'u), Om 
Kara as water, the Buddhi (intellect) of the house-holder as the lega 1 
wife, the heart as the sacrificial altar, the hairs and_ pores as thn 
Kus'a grass, and the two hands as the sacrificial ladles and spoons 
(Sruk and Sruva.) Then think of the colour of tt e Prana mantra as golden 
the fire of hunger as the Risi (seer), Sftrya (the sun) as Devata, the 
chhandas as Gayatri and Prftntya Svaha as the Mantra uttered; also repeat 
" Idam&dityadevaya namah " and offer oblations to the Prana. T w 
colour of the Ap&na mantra is milkahite. Sraddh&gni is the Risi, * he * IoOU 
is the Devata, Usnik is the chhandas, and " Apanaya Svaha, " 
Somaya na namah " are the mantras. The colour of the Vyana mau^ 
i. red like red lotuses; the fire Deity Hutasana is the Ri?>, ^ 
is the Devata; Anuetup is the chhandas, «' VyMya Sv* h ■ • 
Idamagnaye na namah "are the mantras. The colour of the 
mantra is like that of the worm Indra Gopa; fire » theK ' ? ' j ' ) , ^ 
i. the Devatft, Brihati is the chhandas ; « Udlnsya J>tM ^ 
« Idam VAyave na namah " are the mantras. The colour ^ 
Saman. mantra is like lightning; Agni is the Bw; 7 *W°' tJt 
r»ins, water) is the Devata; Pankti is the chhanda; 



Book Xt] CHAPTER XXltl. ll27 

S v aba" and " Idam Parjanyftya na namah" aie the mantras. O 
Narada! Thus offering the five oblations to the five breaths, next 
offor oblations to the Atman; the Bhisana Vahni is the llisi ; the G&yatri 
is the chhanda; the Self is the Devata ; " Atmane Sv&ha, " and 
"Idamatmane na namah " are the mantras. O NArada ! He who 
knows this Hoina of Pranagnihotra attains the state of Brahma. 
'J has I have spoken to you in brief the rules of the Pranagni hotra 
Iloma. 

Hero ends the Twenty-Second Chapter of the Eleventh Book on 
the rules of Vais'vadova in the Mahapuranam f§ri Mad Devi Bbaga- 
vatain of l^,C0O verses by Maharai Veda Vyasa. 



CHAPTER XXIII. 

1-20. Narayana said: — " The best Sadhakn, then uttering 
alter his meal?, the mantra " xVmritApidhanamasi. " O Water-nectar ! Let 
Thou bo the covering to the food that I have taken), should make Achaman 
oni' Gandufa water) and distribute the remnant food (the leavings) 
to those who take the leavings. "Let the servants .and maid-servants 
of our family that expect the leavings of food be satisfied with what 
livings I give to them" " Let those inhabitants of the Raurava hell or 
other unholy places who have remained there for a Padma or Arbuda yea's 
md want to drink water, be satisfied with this water that 1 offer to them and 
et this water bring unending happiness to them ". Repeating the above 
wo mantras let the house-holder distribute the leavings of food to the ser- 
ants and the water to those who want water respectively. Then opening 
lie knot of the Pavitra (a ring of Kus'a grass worn on the fourth finger on 
'ttain religious occasions), let him throw this on the square mandalam on 
he ground. The Brahtnana that throws this Kus'a grass on the vessel 
PHra) is said to defile the row of Brahmanas, taking their food. The 
tohmana that has not yet washed his face after taking the food, on 
°ucliing another suoh Brahmana or a dog or a f§udra, should fast one day 
in <l thon drink Pafichagabya and thus purify himself. And in case the 
J ehchista Brahmin (who has not washed his mohth ar.d hands after 
n; »ls) he touched by another Brahmin, (who is not Uchchista, then simply 
lathin S will purify hj Ul . By offering this Ekahuti (.oblation once) 
wording to rules mentioned above, one obtains the fruit of performing 
0n mi "iun taciitices; and by offering this obiation five times one gets the 



H28 SRt MAD DEVt BHAGMTATAM. 

endless tr .it. of performing fifty million sacrifices, and if one feeds such » 

man who knows well how to do this Pr&nagniboma, then he m well a, he 

whom he feed, both derive fall benefits *nd they ultimately go to ,h«, Jn . 

The Brahmana acquire, while taking each of his mouthful of food the 

fruit of eating Pafichagavja. who Ukes his food duly with the holy Pav, ,» 

Kusa ™ tM on his finger. During the three t.mes of worsh,,,, te 

devotee" is to do his daily J.pam, Tarpanam and Homa and he should 

led the Brahmins. Thus the five limbed Puras'charana „ complete y 

done The rlious man shouM sleep on a low bedding (lie on t e ground,; 

h is tol t 1 his senses and anger; he is to eat moderately the things that 
he » to con huraWe( f(jl aQd 0lhn . He 

W. 2 da y a"n n t to hold any unholy conversation with any 
W I S dl ne who is fallen, without any initiation, and who . an 
Z swel he should not PP eak in a language spoken by the chandMa, 
athe.st ; as well he » who is in the act of performing the Japam, 
One is to bow down . ore who ^ ^ ^ ^ ^ 

Homa and worsh.p, etc, on s not intonW8 ; nor hold 

orword, on all occasions ever ^eak a ^ 9ubjoct is 

any contact with such people For the 1 ^ ^ ^ 

ealle d Brahmacharyam (-J-j) ^if! luring the night 
holders. B« fcone8h ^ ldg ° 'rr^vulesofthe^stras; the Brahma- 
r: 3 In not repay the three fold 

charyam i. not thereby a y pro creating sons or 

, debt9 and he ^^ /iToule- holders, as prescribed^ the 
without doing the data ot hk(J t e 

ft*-. ^ attempt to do so b ^ So ib. 

br6 aston the neck of a goat . ^ * g ^ ^ ^ 
Srutissay. So let yourself be f ee t, rst I Make sacrifices 

the debts due to the Hi* and the Brahm"^ 
first and then be free from t e De a d M. ^ 

. . Vrata and 1° 

,. k t! hi. w. »«. w. ': d " 88tob B 0 " . .* w» 



BoosXt] CHAPTER XXlil. H 29 

trying to find faults with the relatives, playing at dice, or talking at 
random with one's wife (so that evil effects may arise). One is to 
spend one's time in worshipping the Devas, reciting the hymns 
of praise, and studying the Sastras. One is to sleep on the ground> 
practise Brahmacharyara, and the vow of silence, bathe thrice, not 
practise anything which befits the Sddras only. One is to worship 
everyday make charities duly and be always happy, reoitestotras daily 
Jo occasional Deva worships, have faith in one's Guru and 
Deva. These twelve rules are to ensure success to the devotee who 
Joes Puras'charanam. One is to daily praise the Sun, with one's face turned 
towards Him, do japam before Him ; or one is to worship one's own Deity 
iti front of fire or the image of any god, and do japam simultaneously. 
The devotee who practises Puras'charanam is to bathe, woiship, do japam, 
meditate, practise Homa, Tarpinam, is to have no desires and to surrender 
all fruits to one's own desired Deity, etc. 'These are necessarily to be 
ooserved by him. Therefore while doin^ japam, Homa, etc., the devotee's 
mind is to remain always pleasant and satisfied. One should be ready to 
practise tapasya, to see the Sastras and be meroiful to all the beings. 
As asceticism leads one to to heaven and to the attainment of oue's 
desires, therefore know this that all the powers come to an ascetic. An asce- 
tic can cause another's death (marari) ; he can injure others, cure diseasos 
aDd kill all. Whatever the several Llisis wanted from the Devi Gayatri and 
to that end made Puras'charanam and worshipped Her, they obtained from 
Her all those things. 0 Narad*! I will speak of Sinti Karmas etc., in a 
future chapter. Here I will speak of those rules, etc., that are tc be 
observed in Puras'charanam in as much as they play the principal part 
to success. 

First of all shave yourself and have your hairs and nails, etc., cut off and 
bathe and be pure. Then perform the Prftjapatya prayas'chitta for one's peace 
»nd purification and next do the puras'charanam of the Gayatri. Do not speak 
the whole day and night. Keep your thoughts pure. If words are 
to be spoken, speak only what you take as true. First recite Mahavya- 
fhiti and then the Savitrt mantra with Pranava prefixed. TheD recite the 
sm destroying mantra "Apohistha, etc.," and Svasti mati Suktaand "Pava- 
"uaui Siikta." In every action, in its beginning and at its end one is to under- 
hand the necessity of doing the Japam, why and what for one is doing that. 

One is to repeat the Pranava, the three Vyarhitis and Savitri ayuta 
tlmas or one thousand times or one hundred times or ten times. Then offer 
m ^ water, the peace offerings (tarpanam) to the Acharya, Riff, Chbandas, 
Md the Dcvas, Being engaged in action, do not speak any impure language 

142 



1130 SRt MAD DBVi BHGAVAf AM. 

of the Mleehchhas or talk with any Sfidra or any bad person. Do not talk 
with wife in the period of menstruation, with one who has fallen, with tl 18 
low-class person, with any hater of the Devas and the Brahmanas, Aohftr.as 
and Gurus, with tho.e who blame the fathers and mothers ; nor shew any 
disrespect to anybody. Thus I have spoken in due order about all the 
rules of Krichchhra vrata. Now 1 will speak of the rules of the Prajftpatj* 
Kriobohhra, Santapana, Paraka Krichchhra. and ChAndrayana. 

43-54. One becomes freed of all the sins, if one performs the above five 
Chflndrayarias. By the performance of the Tapta Krichchhra, all sins ate 
burnt off in an instant. By the performance of the three Cbandrayanns 
the people get purified and go to the Brahma Loka. By doing eight 
Cbftndrayanas, one sees face to face one's Dev.ita, ready to grant boon?. 
With ten Chandrftyanas, one gets tbe knowledge of the Vedis and one 
acquires all what one wants. 

In the observance of the Krichchhra Prajapatya Vrata, one has to take 
food once in midday for three days, once in the evening for three days, and 
for the next three days whatever one gets without asking anything 
from any body. For the next three days one is not to take any thing at all 
and go on with one's work. These twelve day's work constitutes the 
PrSjapatya Vrata. 

Now about the rules of the Santapana Vrats. On the preoeding day ono 
has got to eat food consisting of the mixture of cow urine, cow-dun*; 
milk, curd, ghee and tbe water of the Kus'a grass ; the day following 
be is to fatt. These two days' work constitutes the Santapma 
Vrata. 

Now about the Ati Krichchhra vrata. For the first three diys, one is to 
eat one mouthful of food a day and tor the next three days one is to 
fast. This is the AtiKrichcbbra vrata. This vrata repeated three times is 
called Maha S&ntapana vrata. Note.— According to the opinion of Yama, 
the fifteen days' work constitutes Maha Santapana. For the three day* one 
has to eat cow-urine ; for the next three days, cow-dung, for the next 
three days, curd ; for the next three days milk ; ani for the next three 
days one has to take ghee. Then one becomes pure. This is called the 
all sin-destroying Maha ^antapan Vrata. Now I am speaking of the 
nature of tbe Tapta Krichchhra Vrata. 

Tbe Tapta Kriobohbra vrata is carried out for the twelve days. For the 
first three days, one has to drink hot water ; for tfw next three ay* 
hot milk ; for the next three day*, the hot ghee and for tbe next 
days, air only. Everyday one has t» batbe ouce only uudar tbe ahore ru 



Boos XI.] CHAPER XXIII. ll31 

dud remain self-controlled. If one drinks water simply everydav under the 
above conditions, that is oalled the PrSjap&tya vrata. 

To remain without any food for twelve days according to rules is 
callfld the Parftka Kriohchhra vrata. By this vrata, all sins are des- 
troyed, 

Now about the rules of taking food in the Chandrfiyana vtata. In the 
daik fortnight one will have to decraase one mouthful of food every day and 
in the bright fortnight one will have to increase one mouthful every 
day and one has to fast completely on the Amavasya (new moon) day. One 
ha« to bathe thrice daily during every Sandhyil time. This is known as the 
Chamli-ayana Vrata. 

In tha iSis'u Chandrayana Vrata one will have to take four monthfuls 
of food in the mid-day and four mouthfuls in the evening. In the Yati Chan- 
drayana one has to take eight monthfuls in the raid-day and to control 
his passions. 

55. These aboveraentioned vratas are observed by the Rudras, Adityas' 
Vasus, and Marnts ; and they are enjoying thereby their full safety. 

Each of the above vratas purines the seven Dhatus of the body in 
seven nights simplyl Fir.-t skin, then blood, then flesh, bones, sinews, marrows 
and semen are purified. There is no doubt in this. Thus purifying 
the Atman by the above vrata?, one is to do religious actions. The 
work done by such a purified man is sure to be met with succees. First 
control the senses, be pure and lo good actions. Then all your desires 
will be undoubtedly fructified. Fast for three nights, without doing any 
actious and see the result. (You will not do anything and you want 
self control ! Is this a child's play ?) Perform for three days the nocturnal 
vratas. Then proceed with your desired duties. If one works according 
to these methods, one gets the fruits of Pursa'charanam. O Nirada ! By the 
Puras'charanam of Srf Oayatri Devi all desires are fulfilled and all sins 
are destroyed. Before doing Purf^'charanam purify your bidy by per- 
forming the above vratas. Then you will get all your desires completely 
fulfilled. 0 Nftrada I Thus I have spoken to you of the secret rules 
of Puraa'oharanam. Never disclose this to any other body. Per ; t is 
recognised equivalent to the Vedas. 

Here ends the Twenty-third Chapter of the Eleventh Book on the 
Tapta Kriohchhra vrata and others in the Mahft Puranam Sri M*d Devi 
Bhagavatara of 18,000 verses by Maharei Veda Vyasa. 



1132 



SRI MAD DEVI BHAQAVATAM, 



CHAPTER XXIV. 



1. Nflrada said:—" 0 Bhagavan ! Thoa art the ocean of mercy j kindly 
speak out to me in brief all the things and the duties to be observed and 
applied in the Santi Karmas (the peaoe bringing acts) of Gayatri. 

2-20. Nftrftyana said :— " 0 Naiada ! The question asked by you i 8 
esoteric. Never divulge this to a wioked person or any hypocrite. It is to 
be kept secret. While doing this &anti Karma, the Brahmanas are to perform 
the Hoinas with fuel soakod in milk (Payah). If the fuel of the S'ami tree 
be offered in lloma ceremony, then diseases caused by planets are 
cured. If the Honia be performed with wet As'vaththa or Udumbara 
or other ksira trees, the diseases caused by demons and hob-goblins 
aie cured. If one offers Tarpanam with one palmfnl of water, repeating 
the mantra "Suryam Tarpaymi namab", the pending evils are also 
averted and troubles are ceased. The repstition of the Gayatri mantra 
with knees immersed in water averts all evils. The repetition of Gayrtri 
with body immersed in water upto the throat, averts the danger of life ; 
and the same with whole body immersed grants all success. This 
is the best of all the f§anti karmas, the acts that bring health, wealth 
happiness and peace. While performing Homa, light with the fuel of 
Ksiravriksa (the trees that emit milky juice); place PaSchagavya in a 
vessel made of gold, silver, copper or wood of kfira trees, or in the 
vessels made of earth, without any knot or orack ; utter the Gayatri mantra 
and offer one thousand homas. Sprinkle with water at every offering, 
touching the PaSchagavya with Kus'a grass, thousand times. Tbea 
offer the sacrifices there where calamities' or nuisances are 
seen and meditate on the Highest Devata. Thus all the magic 
spells used by other persons '~ for a malevolent purpose will be rendered 
nugatory. Bring under your control any Deva yoni, Bh&te Yoni, 
or Pis'acha Yoni that causes you troubles ; then they will quit the 
house, village, city, way, even that kingdom. Now hear how they are 
brought under control. Prepare a sacrificial altar with sand, draw a 
square on it, place a Sula (spear) in its centre and plaster with Astagandha. 
For the sake of converting all the evils, repeat Gayatri mantra thousand 
times and impregnate it with the mantra, dig the ground tnd place 
or bury the Sula under it. Place on the level ground or sthandila a jar or 
Navaphala, a fruit made of gold, silver, or copper or a newly made 
earther jar and enclose it with thread. Then have the sacred waters 
brought from the several Tirthas by the Br&hmios and fill the jar, 
repeating the Gayatri Mantra. Put within this jar the tff'g 8 » 



5oo k XI.] CHAPTER XXIV. USA 

her. of Cardamom tree, sandal tree, karpura tree, jati, aparajita. 
( / p ev | t patala ,Mallika flower, Bel leaves, rice, barley, Til, mustard, as'- 
' (th aiu j udumbara trees and throw them within the jar. (The Ksira trees 
\ s 'vaththa, Udumbara, Plaksa, and Nyagrodha) Doing all these, prepare 
Kus'a Kurcha made of twenty seven Kus'a grass in the form of a biaid 
of hair, rouod one end of a straight lod and tied in a knot ar,d place it there. 
Then lake your bath and repeat the Gayatri mantra over it one thousand 
tin es with your whole mind fully concentrated. Ti en the Veda knowing 
Srfihman.1 would recite the Saura mantra and sprinkle the man attacked by 

m • * 1*1 1 it. H tnH /indi «i«k rati it it M 



the demon with water and make him drink also the water saturated «.th 
Z Intra and bathe him also with that. Then that person will be d.spos- 
srht A of the devil and ha happy. Even when the man, (possessed by a devil) 
\ 0 in.' to die, he gets his life again if he be made to drink this water sain- 
1^,1 w 1th this mmnr* and h ive his bifcii with that. S , a wise King must 
do this, with a desire to have a long life ; and after he is sprinkled with tins 
.uantrJoharged water he is to give one hundred cows to the BrMiauaai as 
i he Daksina. 

21 li The Daksina is tj be given according to one's might ; aud spe- 
ci.lly what -ives satisfaction to the B.ahmanas. If one be terrified by a De- 
v,l or so or by the mischievous magic spells of others, one is to sit on Satur- 
day under an As'vattha tree and repeat one hundred Gayatri, I- or the cure 
„f all dueases, if one has to perform the Mrityunjaya tloma one will have 
t„ do Uoma with the Gulancha creeper, soakeJ in milk an 1 deducting the 
knots thereof. For the pacification of fever, mango leaves soaked with milk 
ought to be used in the Horn, ceremony. The wasting diseases are cured if 
Homa be performed with the leaves of the Vacha W soaked in milk ; phth-s.s 
or consumption is cured if Hom.be performed with curd milk and ghee 
Again, if offerings be given to the Solar Deity and if Piy..ln,.« be given 
to Him and if this be giv'.n to the consumptive patient, his disease will be 
cured. Again, on the Amlvasya tithi (new moon day) if Homt be performed 
with Soma creeper (excluding the knot joints) soaked in m.lk, then con- 
sumption will be cured. If Homa he made with the flowers of the 
Whya tree, then leprosy is cured ; if the Homa be done with the seed of 
Apamar^, the Mdgis or the hysteric and epileptic fits are cured, bo , it 
Homa be performed with the fuel of Keira trees, lunacy is cured j if, with the 
W of udumbara, meha (spermatorrhea) is cured ; if with sugarcane jume, 
gonorrhea is cured; if with curd, milk and gbee or with the ghee of 
Kapilacow.the homa be performed, the Masurika disease or «.Up. 
-11 be cured, and if Homa be performed with the ^ rf J^ta- 
Vaa, and As'vath-t be p.rf .rme 1 , then the diseases of cows, elephants 



1184 SRl MADDEVl BHAGAVATAM 



and horses are oured. If the trouble be caused by many ants aud »nt-hi||, 
(Madhu Valmika) then perform the Homa ceremony with the fuel 0 f 
Sam? tree one hundred times and with the food prepared of ghee one hundred 
times and offer sacrifices with the rest of the food ; then the above troubles 
will cease. If there be a earth quake or if there be seen flashes of lightninos 
then homa is to be performed with the fuel of Vana Vetasa and the wholi 
kingdom will bs happy. If you surcharge any pieoj of iron with Gayatri 
mantra repeatad hundred times anl if you throw it in any direction then o< 
fear will arise from that quarter out of tire, air, or any other enemy. If on» 
ha imprisoned, anl if he rapsats the Gayatri mentally, he will be liberate 1 ' 
from the prison. If you touch the man possessed by a devil, disease or mor 
tific»tion anl sorrow with the Ki9'a gnsi and repeat the Gayatri mantra, 
and thus charge him with Divine electricity, that man will be liberated from 
the fear caused thereby. If you make the man possessed by devils, etc., drin' 
the water charged with the Gayatri maitra or if you cast on his body th( 
aih?s charged with hundred Glyatris or tie those ashes on his head repeat- 
ing the G&yatri mantra, he will be instantly freed of all diseases and will live 
for one hundred years in happiness. In cise a man is unable to do fully al 
these himself, he e»n get all these done by other Br&hraanas and pay 
Dafkinl (fees) to them duly for the same. 

0 Narada ! Now I will tell you how nourishment and wealth are attained 
Wealth is attain id if the Homa b3 performel with red lotas or fresh 
JAti flower or with the SUi rice or with the full of BjI tren», leaver 
flowers, fruits or roots or with any portions thereof. 

If for one week the oblations be offered with fuel of Bel tree mixed 
with Pavasa or with ghee one hundred times, then Laksmi Djvi wil 
surely be attaine 1. 

If the Homa be performed with Laj* (fried rice) mixed with curd 
milk, and ghee, the daughter will be obtained. 

If for one week, the Homa be performed with red lotus, then golc 
is obtained. If the Tarpanam (peace offering) be offered to the Sun, then 
the treasures, geld hidden under the wator, are obtained. If the Homa 
be performed with food (Anna) then Anna is obtained; if Homa be 
perfomed with rice, then rice is obtained. 

45-5. If Homa be performed with catfdung, dried and powdered 
then animals are obtained. If Hoaaa be performed with Priyangn. 
Pftyasa or ghee then the progeny is obtained. 

If the oblations of PAyasanna be offered to the Solar Deity and if* 
Pracftdara (remnant) be given to one's wife under menitruajion to eat, thet 



liouK XI.] CHAPUR XXIV. t 135 

excellent sons will be obtained. If the Homa be performed with the fuel of wet 
pointed Ksira trees, then longevity is attained. If Homa be p:rformed with the 
fuel of the Palas'a tree, pointed and wet and mixed with curd, milk, and gliee 
for one hundred times consecutively, then longevity and gold are attaiued. If 
the Homa be performed with Durba grass, milk, honey o: ghee, one hu dred 
time?, then longevity and golden lotus are obtained, If for one week the 
Homa ceremony be performed with the fuel of Sami tree mixed with food 
milk or ghee one hundred times of each or if for one week the Homa he 
performed with the • fuel of Nyagrodha tree and afterwards one hundred 
Horaas be made with Payasanna, the fear of unnatural death is removed. 

52-60. That man can conquer d_eath who can remain for one week 
liviu" on milk only and who performs during that time hundred?, 
and hundreds of Homas and rep<)at> the 'iiyatri, controlling his speech. 
If auybody can fast three nights and control his speech and repeat Gfiyatri 
he gets himself tread from the lunds of Death ; or totally immersed in water 
if he repeats Gfyatri, he will be saved from the impending danger of deith. 
II anybody repeats the GWyatri mantra for one mouth, taking his teat under 
a liel tree or performs Homa Mth Bel fruit, root or leaves, he gets king- 
doms. (Know all the Mantrams are electric in their effects). Similarly if 
anybody performs Homa with one hundred lotuses, he gets a foeless king- 
dom. So one becomes the lord of a village if one performs Homa with 
Yavagu (barley gruel) and Salidbanya. If the Homa be performed 
with the fuel of Asvaththa tree, victory in battle is ensured 
and if the Homa be performed with the fuel of Akanda tree, then 
victory everywhere is ensured. If one hundred Jomas be performed 
xteoding a week with Vetasa tree's leaves or fruits, dipped in milk and 
nixed with Payasa, the rainfall is ensured. Similarly if anybody repeats 
:ia ya tri for one week with ais body upto navel immersed in water, the rain 
all is ensured ; on the contary if the Homa be performed with ashes in 
water, then the cessation of heavy rainfall is ensured. The Homa with 
the fuel of Palasa gives Brahmateja; Homa with the flowers ol Palasa 
gives everything desired. Homa with, milk or drinking Brahmarasa, 
charged with mantra, increases the intellect ; and the Homa with ghee 
gives Buddhi (medba) (intelligence). 

6UC9. Ucma with flowers gives ifood smell; Homa with thread 
gives doth; Homa with salt and honey mixed or Bel Howe 
Sives one power to control anything and everything tha > s 
J *irecl. If anybod y btthes everyday horsed completely -rthm 
"*>r and *priiikl« writr 0.1 bis b;Jy, ha btto-ne* <JuroJ °f due-"" 



1136 



£r! mad dev! bhAgavatam. 



he becomes very healthy. If any Brahraana does these things for others, 
he becomes also no doubt healthy. If anybody wants to increase his 
life period he should practise good daeds and repeat GSyatri thousaud times 
daily for one month. Vhua his longevity will be increased. Two months' 
such practice gives long life and parpetual health ; three month's such 
practice will give life, health, and wealth, fojr months such practice gives 
longevity, wealth, fame, women, sons, etc., five months such practice gives 
longevity, health, wealth, wife, sons and learning, So one should repeat 
this as many months in proportion to the number of his desires and he 
would get them. Again any Brahmana who stands on one leg without holding 
any other thing and raises both bis ban Is and daily repeats three hundred 
Gayatris for one month, gets all his desires fulfilled. And if be repeih 
one thousand one hundred Gftyatris, there is nothing in this world that is 
not met and attained with success. Controlling the Prftna (inhaling) and 
Apftna (exhaling) Vayu (breath), be who repeats daily three hundred 
Gayatris to the Devi, his highest desires are satisfied. 

70 77. Vis'vamitra Ri?i says -.—Standing on one le,', with both hand* 
raised and controlling Vayu he who repeats daily one hundred Gayatris for 
one month, gets all his desires fulfilled. Similarly with three hundred or 
thousand repeatings, all things are attained. Submerged uudor water, if 
onerepeats GAyatrfs as many times as mentioned above, begets eve.y 
Z for one year, with bands uplifted and without holding any thing 
Lone stands on one leg, controls one's breatb.and repeats Gayatn * 
three hundred times or thousand times, eating Hav.fyannam only 
n It t me he becomes a Risi (Seer). This thin, repeated two years g,« 
Jallible speech; three years gives knowledge of the present, past ..ri 
future; four years will enable one to see face to fece the Solar God, 
vear. will give the eight Siddhis, lightness, etc., six years will enable one to 
'assume forms as he desires ; seven years gives inruoiUHty ; nine y«. 
oives Manuhood : ten years gives Indrahood ; eleven yetrl giw Brain,, 
hood ; and twelve years gives the state of Parama Brahma. 

78-90 O Nftrada 1 Bv these practices of Tapasy&s you and othar 
Risis have beon able to conquer the three Lokas (regions). Some ate only 
ve«eUbles; some fruits; some, roots ; some simply water ; some, gi>a , 
some, Somarasa; whereas some others ate only charu and did Itapasj . 
Some Risis practised this great Tapasya by e.ting very little fo 
fortnight only. Some ate food, only what they got by begging do. . 
the day ; and some ate only Havisyftnna. Narada ! Now hear the rules 
the purification and expiation of sins. For the expiation of the sin inc ^ 
in stealing gold, one is to repeat three thousaud Gayatris (dniyj 



Book XI. 1 CHAPTER XXIV. 1137 

month ; then the sin will be destroyed. By this act also the sins incurred by 
drinking or by going to one's Guru's wife are destroyed. Vis'vamitra Ri?i 
says:— The sin incurred by killing a Brahtnana (Brahmahatya) is destroyed 
,f one erects a shed in a forest and, living there, repeats three thousand Ga" 
yatris daily for one month. Those Brabmanas that have committed the 
Great Sins (t. e. Mahap&takas), become free, if they repeat one thousand Ga. 
yatris daily, submerged under water, lor twelve successive days. By controll- 
ing speech and by practising Pr&nayamn, if one ropeats three thousand Ga- 
yatris daily for one month, one will be free from the Mahap&takas. If one 
practises one thousand PranaySmas repeating the Gayatri, one becomes 
lieei also of Brahmahatya. If one draws upwards the PraSa and Apana 
Vayus six times, repeating the Gayatri with collected mind, this destroys all 
the 9ins and it is called all-sin destroying Pr&nuy&na. If one practises this 
Praoiyama ona thousand times for one month, the lord of the earth becomes 
freed of all sins. If any BrShmana incurs the sin of killing a cow, for twelve 
days he is to repeat three thousand Gayatris daily for expiation. Similarly 
the repetition of ten thousand Gayatris removes the sin of going to those 
not fit to be gone into, eating the uueatables, stealing and killing and this 
act brings in peace. All sins are destroysd by performing one hundred Pra- 
nay4mas with Gayatri. Again if there be a mixture of various sins, one will 
have to live in the forest for one month and repeat one thousand Gayatris or 
practise fasting and repeat tb"-ee thousand Gayatris ; thus all sins will be 
destroyed. 

91-100. To repeat Gayatri twenty-four thousand times is equal to 
performing the Krichchhra vrata and to repeat sixty four thousand Gayatris 
duly is equal to performing the Chdndrayna. If anybody repeats, in 
the morning and evening Sandhya times, the merit giving Guyatri one 
hundred times, with PrAnayama, all his sins are destroyed. So, 
submerged under water, if one repeats the Gayatri Devi, meditat. 
ng Her in the Sun, one hundred times daily, one's all the sins are fully 
lostroyed. 0 Narada I Thus I have described to you all about avert- 
M S or destroying the evils and the purification of various sins. AH this is 
*cret. Keep it ctrefully concealed. Never divulge this. Whoever divulges 
this will bring his own ruin. 1 have spoken to you, in brief, all about SadS- 
shara (right way of living). If anybody practises this duly, according 
to rules, Sri Mah&raaya Durga Devi becomes pleased with him. If any- 
tody wants to have both enjoyment and liberation, he is to practise 
& " the,l « daily, as well as the occasional, and Kamya (desired) duties duly 
Wording to rules. It is stated in all the S&stras, that this Achara (right 
Wa y of living) i 8 the foremost and the chief Dharma, the Deity of which is 

148 



1138 dkl MAD DEVt BHAGAVATAM 

the Supreme Mother Herself. O N&rada ! That man who practises duly thij 
Acbara is, in this world, holy, happy and blessed. This I speak to you truly. 
If anybody desires to get the? Devi Bhagavati's Grace, he Bhonld first 
of all set himself at once to practise this Sadaehara. He who 
hears this gets wealth and great happiness. There is no doubt in thin. 
Now speak what more you want to bear. 

Here ends the Twenty fourth Chapter of the Eleventh Book on 
Sadachftra in the Mahapurlnam Sri Mad Devi Bhagavatam of 18.00J 
verses by Maharsi Veda Vyasa. The Eleventh Book Completed. 
[Here ends the Eleventh Book.] 



CHAPTER I, 



1139 



THE TWELFTH BOOK. 

CHAPTER I. 

1-7. Narada said:— "0 Deva ! The rules of Sadachara (right ways 
of living) and the all-sin-deslroying unequalled Glories of the Devi 
Bhagavati have been described by Thee. And I, too, have heard 
the nectar of the Glorios of the Devi from Thy lotus mouth. The 
Chaiukayana and other Vratas. described by Thee, ate very difficult 
to practise. So they aie impractic ible with the ordinary persons. There- 
fore, 0 Lord ! Kindly describe those actions which dm easily be carried 
out by common persons, at the same time, the Devi's Grace and 
Siddhis can be obtained by those practices. Again what thou hast 
described about the Gayatri in connection with S idaohara, kindly 
say which are the chief and foremost as well as those thu are more 
meritorious. O Best of the Munis 1 Thou hast told that there are the 
twenty-four syllables in the Gayatri, Kindly describe now their Risis, 
Chhandas, Dtsvatas and other things that should be known rogard- 
ing them and thus satisfy my longings. 

8-27. Sii Narayana said: — "O Narada ! The twioe-born would have 
done what they ought to do if they be engaged in repeating their Gayatri 
only, whether they be able or not able to practise the Chaudrayana and 
the other vratas. Whichever Brahmin repeats the Gay atri three thousand 
times and offers Arghya to the Sun in the three Sandhya times, the Devas 
worship him ; what, to speak of other ordinary persons ! Whether he prac- 
ses Nyasa or not, if anybody sincerely repeats the Gayatri Devi, Whose 
ature is Existence, Intelligence, and Bliss and meditates on Her, even if 
i attains siddhi in one syllable even, then, as a result of that, he cau 
e with the best of the Brahmanas, the Moon, and the Sun ; nay, with 
rahma, Visnu, and Mahes'vara even I 0 Narada! Now I will tell 
1 d ue order the Risis, Chhandas, and the Devatas of the twenty-fojr 
tables of the Gayatri. The Riei?, in due order, are (1) Vama- 
! w»> (2) Attri, (3) VaB'isJha, (4) Sukra, (5) Kauva, (6) Paras'ara, (7) 
» very fi er y Vis'vamitra, (8) Kapila, (9) Saunaka, (10) Yajnavalkya, (U) 
'haradvaja, (12) the ascetio Jamadigui, (13) Gautama, (14) Mudgala, 
l5 ) Vedavy&sa, (16) Lomas'a, (17) Agastya, (IS) Kaus'ika, (19) 
»t.ya, (20) Puhstya, (21) Manduk.i, (22) the ascetic iu chief Durva 8 a 
- 3 ) Narada and (24) Kas'yapa. 



1U0 SRl MAD DEVt BHA&AVATAM. 

. Now about the <shhandas ; -(l) Qayatri, (2) Usnik, (8) Annttup, (4) 
Brihatt, (5) Pankti, (6) Trisnup, (7) Jagati, (8) Atijagati, (9) Sakkari, (10) 
Ati Sakkari, (ll) Dhriti, (12 Ati Dhriti,(l3) Virat, (14) Prastarapankti, 
(15) Kriti, (16) Prakriti, (17) Akribi, (18) Vikriti, (19) Samkriti, (20) 
Akaarapankti, (21) Bhuh, (22) Bhuvah, (23) Svah (24) and Jyotismati. The 
Devatas of the several letters in due order, ar6:-(l) Agni, (2) Prajapati, (3) 
Soma, (4) fs'ana, (5) Saviba, (6) Aditya, (7) Bribnspati, (8) Maitravaruna, 
(9) Bhagadeva, (10) Aryama, (I.) Ganes'a, (12) Tvastra, (,3 PugS, 
(14) Indragni, (lr) Vayu, (16) Vamadeva, (17) Maitra varuni (18) 
Vis'vadeva, (19) MStrika, (20) Vismi, (21) Vastl, (22) Rudra Deva, (23) 
Kuvera, and (24) the Win As'vini Kumaras. 0 Narada ! Thus I have 
described to you about the the Devatas of the twenty-four syllables. The 
hearing of this destroys all sins and yields the full results of reputing 
the ma°ntra Gayatri. (M>fe:-The Devatas, mentioned m the Gayatri 
Brahma Kalpa are different from thoso mentioned here.) 

Here ends the first Chapter' of the Twelfth Book on the descrip- 
tlon of Gayatri in the Mahapuranam §ri Mad Davi Uhlgavataa 
of lS.OCO verses by Maharsi Veda Vyftsa. 



CH PATER II. 

1.18. NArayana saiJ: -« 0 Narad, ! O Groat Muni ! Now hoar 
which are the Sak'tis indue order of the twenty-four syllables of tb* 

Gay (l)' Vaml DTvi, (2) Pri,l, (3) Satya, (4, Vis'vu, (A) MadraviBsh-i, 
(G) Prabha Vatf, (7) Jaya, (8) Santa, (9) K.rtft , 0) UjrgMl )8«JJ 
vati, U2) Vidruma, (13) Vis'ale'sa, (14) V y a P ini, (15) YmM, dj 
TamopaMrinl, (17) Suksma, (18) Vis'vayoni, (19) Jaya, (20) Vas», 

(21) Padmaiaya, (22) Paras'obha, (23) BhadrA, (21) and TnpadS. 
Now hear the respective colours of the several syllables of 

Gftyatri Devi:-(1) like Champaka and Atasi Bowers, (2) like , Vto 

{3 ) like crystal, (4, like lotus; (5) like the Eising .Sun; («) 
keconchshell; (7) white like Kunda flower; (8) hke J 

L B leavea; (9) like Padmaraga, (1 0) like 

(U) like Saffron ; (13) like the black collyrium of the eye, ,14) ™a 
Sthe Vaidurya (16) like K 9 audra; (C^paka tree oney, ^ 

(17) like turmeric; (18) like Kunda flow.r; and the , „M» ^ 
of the Sun; (20) like the tail of the b.rd Suka ; (2 1, hk. * P ^ 
like Ketaki flower; (23) like Mallika flower; (24) hke *ar 
Now about their Tattvae:-(l) earth; (2) water 5 1 j ; (j0) 
(5)Aka«'a, (ether); (6)8**11; (7, Mai <•>■» ® 



Book XII.] 



CHAPTER III. 



1141 



touch ; (11) mala generative organ j (12) anus ; (13) legs, (14) hands; (15) 
speech ; (16) Prftna (vital breath) ; (17) fcpngue ; (18) eyes ; (19) skin ; (20) 
ears ; (21) Pr&na (up goiDg breath) j (22) ApaOa ; ,23) Vyana, (24) Samana. 

Now about the Mudrfts of the syllables: — (1) Sammukha ; (2) Sainputa ; 
(3) Vitata ; ^4) Vistrita ; (5) Dvimukha, (6) Triroukha ; (7) Chaturmukha; 
(8) Panchamukha ; (9) §arimukha ; (10) Adhomukha ; (11) Vyapakanjali ; 
(12) Sakata; (13) Yamapls'a ; (14) Grathita ; (15) Sanmokhon mukha ; 
(16; Vilamba; (17) Mustika; (18) Matsya; (19) Kurma; (20)Varahaka; 
(21) Simhakranta, (22) Mahakranta; (23) Mudgara, and (24) Pallava. 

The Mahamudras of the fourth foot of Gay&tr? are (1) Trisulayoni ; 
(2) Snrabhi ; (3) Akga mala; (4) Linga; and ,5) Ambuja. O Narada J Thus 
I have described to you all about the Mudrfis, etc., of the several syllables 
of the G&yatri. If during Japam, one thinks all these and at the same time 
repeats, all his sins are destroyed and his wealth gets increase and the fame 
attends on him. 

Here ends the Second Chapter of the Twelfth Book on the description 
of the ^aktis, etc., of the syllables of Gayatrl in the Mahapuranam Sri 
Mad Devi Bhagavatara of 18,000 Verses by Maharsi Veda Vyasa. 



CHAPTER HI. 

1-3. Narada spoke O Bhagavan ! Thou art the Lord oY this 
world ; Thou canst shew favour and disfavour both ; Thou art speoially 
versed in the sixty-four Kahls (arts of learning) ; Thou art the chief of tha 
Yogis. I therefore ask Thee to solve a doubt of mine. By what Pun- 
yam a man can become free from all his sins and limitations and he can 
realise and become of the nature of Brahma. O Lord ! And what are duly 
the Risis, Chhandas, Devatds, Dh y a n , and Nyasa, etc., of this meritorious 
act ? I want to hear. 

4-25. Nar&yana saL :-« O Narada! There is but one and the 
only one way to this and though that is very secret, I will disclose 
that to you. It is the Gftyatrt-Kavaoha. It can destroy all sins. 
Therefore to recite or to hold it on one's body enables the man to 
become free from all his sins and to get a,ll his desires fulBUed and ha gets 
the Sayuya Mukti with the Devi (be merged in the Devi-Body). Now 
hear the Risis, Chhandas, etc., of this Kavacha :— Brahma., Vijnu and 
Mabes'vara are the Risis ; the Rik, YajusySftma and Atharna Vedas are 
the Chhandas ; the Paraml Kala Gftyatri of the nature of Brahma is 
the Devatft; » Tat" in Gayatri is the Vija ; " Bharga " is the Sakti; and 
" Dhiyah '* is the Kilaka ; and its viniyoga (application) is in getting 
the Mokea (liberation). With the. first four syllables touoh the heart \ with 



1142 SRt MAD DEVl BHAgAVATAM. 



the next three letters touch the head ; with the next four letters toucl, 
the tuft on the crown of the head ; with the next three letters on tho 
Kavacha ; with the next four letters on the eyes and with the last 
four letters make the Nyasa, all over the body repeating " Astrayu 
Phat." 0 Narada ! Hear now the Dhyanam of Gayatri, that grant*, 
all desires. The Gayatri Devi has five faces ; one of whioh is of white 
colour ; and the other four is of pearl, Vidruma, golden, and 
Nilabautamani colour respectively. Each face has got three eyes ; on tho 
head there is a crown of jewels and the digit of the Moon is shining 
there. Her body is composed of the twenty-four tattvas. She has ten 
hands : — On the top right and left hands thore are two lotuses ; lower 
down, there are disc and conch shell ; lower down, there are rope and 
skull ; lower down, there are noose and goad ; and on tho bottom hands 
right and left she is making signs of " No fear " and " ready to grant 
boons." Thus meditating on £ri Gayatri, one is to recite the Kavacha 
thus :— Let the Gayatri Devi protect my front ; Savitri Devi protect 
my right ; the Sandhya Devi, ray back and the'Devi Sarasvati, my left. 
Let my Mother Farvati Devi protect my quarters. Let Jalas'ayini protect 
the southeast ; Yatudhana Bhayankari protect ray South-west ; Pavamuna- 
vilasini my north-west ; Rudrarfipini Rudrani protect my north-east. 
Let Brahmani protect my top and Vaisnavi protect my nether 
regions. Let the word " Tat " in the Gayatri protect my legs ; 
" Savituh " protect my Knees ; " Varonyam," protect my loins i 
" Bhargah," my navel. Let " Devasya " protect my heart; " Dhimahi" 
protect my neck ; " Dhiyah," protect my eyes ; " Yah," protect my 
forehead ; " Nah " protect my head ; and " Prachodayat " protect tho 
tuft on the crown of my head. 

Again let the " Tat " of the twenty-four syllabled Gayatri pro- 
tect my head ; " 8a," protect my forehead; " Vi " protect my eyes; 
" Tu " my cheeks ; " Va," protect my nostrils ; lie;" my mouth ; 
"ni" protect my upper lip; " Yah " protect ray lower lip; ** 13ha, 
within my face ; " rgo," protect my cheeks ; " De," my throat ; " Va 
my shoulders ; " Sya " my right band ; " Dhi " my navel ; " ma," 
my heart, " Hi," my belly ; " Dhi," my navel ; " Yo " my loins ; 
Yo, my anus ; " nah/'jmy thighs, " Pn. ' my Knees •, " Cho " my shanks 
"Da" my heels; " Ya " my legs; and let "at" protect all my sides. 
O Narada ! This divine Kavacha of the Devi Gayatri can baffle hundreds 
and thousands of obstructions and evils ; can grant sixty-four K'^s w 
liberation. By the glory of this Kavacha, man can become free from ■ 
evils and can attain the state of Brahma. Moreover whoever reads or hear 
this acquires the fruits of making a gift of a thousand cows. 



Book XII.] 



CHAPTER IV. 



1143 



Here ends the Third Chapter of the Twelfth Book on the descrip- 
tion of the Kavacha of^ri GAyatri Devi in the MahapurAnara Sri Mad 
Devi Bhagavatam of 18,000 verses by Maharfi Veda Vjasa. 

CHAPTER IV. 



1-2. NArada said :— O Bhigavan ! 1 have heard from yoa all 
about the Kavacha and the Mantra of $ri GAyatri. 0 Deva Deva I 0 Thou, 
the Knowcr of the present, the past, and the future ! Now tell about the 
Hridaya, the highest, the interior or esoteric Essence of the Gayatri, holding 
which, if one repeats the Gayatri, he acquires all the punyam .(merits). 
I am desirous to hear this. 

3-8. NArayana said :— " 0 NArada ! This subject on the Hridaya of 
Gayatri is explicitly written in the Atharva Veda. Now I will speak 
on that, the great secret, in detail. Listen. First, consider the GSyatri, 
the Devi, tho Mother of the Vedas as of a Cosmic Form (VirA trupa) and 
meditate all the Devas as residing on Her Body. Now in as much as the 
Piiida and Brahma nda are similar, consider yourself as of the form of 
the Devi and meditate within yourself on the DevatAs, thus : — The 
Pundits, the Kuowors of the Vedas, say this : — He is not yet fit to 
worship the Deva and ho is not an AdhikAri as yet who has not been 
able to make himself a Deva ; therefore to establish the knowledge of the 
oneness of the Dava and himself, he is to meditate the Devas within 
his body, thus : — 

0 N3rada ! Now I will spoak on the Hridaya of GAyatri, knowing 
which every man becomes able to become all the Devas. Listen. The llisi 
of this GAyatri Hridaya is NArayana ; the Chhandas is Gayatri ; and Sri 
Parames'vari GAyatri is the DevatA. Perform the NyAsa of this as men- 
tioned before and taking your seat in a lonely place, meditate intently on 
the Devi with your heart and head well collected. Now I am speaking 
of the Arthanyasa. Hear. Meditate on the DevatA Dyau on your head ; 
the twin As'vins on the rows of the teeth ; tho two SandhyAs on your 
"pper and lower lips; the Agni, Fire, within your mouth ; Sarasvati, on 
the tongue; Brihaspati on the neck ; the eigU Vasus on the two breasts ; 
theVAyus, on the two arms ; the Paryanya Deva on the heart; AkAs'a, 
on the bally; Antariksam (the middle space) on the navel; Indra and 
A gni, on the loins ; Prajapati, tho condensed form, as it were, of VijnAna, 
on the hip joints ; the KailAs'a and the Malaya mountains on the two 
thi Shs ; the Visvedevfts on the two knees ; Vis'vAmitra on the shanks ; 
the Sun's northern and southern paths, the UttarAyana and DaksinAyana 



il44 m MAD DEVl BHAGAVATAM 

on the anus; the Pi tris on the thighs ; the Earth on the legs; th, 
Vanaspati on the fingers and toes ; the Bieis on the hair, of 
the body; the Muhurtas on the nails; the planets on the bones; 
the Bitus (seasons) on the blood and flesh ; the Samvatsaras on the 
Nimisa (twinkling of eye) the Sun and the Moon on the day and 
„j„ht respectively. Thinking thus, repeat take refuge of the 
Divine Holy Gayatri, the Chief and most Excellent One, the Thousand 
eyed " and I take refuge wholly unto Her. 

Then repeat "I bo* down to Tat savitur varenyam, " "I bow 
down to the Bising Sun on the East, » » I bow down to the Morning 
Aditya " " I bow down to the Gayatri, residing m the Morning 
Sun " 'and I bow down to all. " 0 Narada ! Whoever recites this 
Gayatri Hridaya in the morning finds all the sins committed in the 
night all destroyed ! Whoever recites this in the evening gets his 
sins of the day all destroyed! Whoever recites this m tho evening 
and in the morning can rest assured to have become free of sms; 
he sets the fruits of all the Tirthas ; he is acquainted with all the 
Devas : he is saved if he has spoken anything that ought not to have been 
spoken; if he has eaten anything that is not fit to be eaten; if 
he has chewn and sucked anything that ought not to have been chewn 
and sucked; if he has done any thing that ought not to have been done 
and if he has accepted hundreds and thousands of gifts that ought never 
to have been accepted. 

The sins incurred by eating with the others in a line cannot 
touch him. If he speaks lies, he will not be touohed by the sins 
thereof; even if a non-Brahmaohari recites this, he will become a 
Brahmachari. 0 Narada! What more shall I say to you of the 
resulteof Gayatri Hridaya than this:— that whoever will study th... 
will acquire the fruits of performing thousand sacrifices and repea tat 
The Gayatn sixty thousand times. In fact, he will get 81 ddh. by » 
The Brahmana,who daily reads this in the morning wiU be w 
I 111 the sin/and go upwards to the Brahma (Loka) and is glorified there. 
This hae been uttered by Bhagavan Nar&yafa Himself. 

Here ends the Fourth Chapter of the Twelfth; Book on GlyjjJ 
Hridaya in the Mahapurftnam Sri mad Devi Bhag.vatam of 18,0 
verses by Maharsi Veda Vyasa. 



Book XII.J 



CHAPTER V. 



1145 



CHAPTER V. 



1. Nlrack said : — "0 All knowing One ! Thou showest Thy grace to 
Thy devotees ! Thou hast described this sin-destroying Gayatri Hridaya. 
No w describe Her Stava (hymn of praise). 

2-29. Narayana said :— "0 World-Mother ! 0 Thou, favouring Thy 
devotees ! O Thou, the Prime Force, 0 Omnipresent ! Infinite ! Sri 
Sandhyej I bow down to Thee. Thou art the Sandhya ; Thou art the 
(iayatri, Savitri and S.irasvati ; Thou art BrahmT, Vaisnavi and Raudri 
and Thou art red, white, and black (the colours of Gayatri, Savitrt and 
Sarasvati that Thau assumest respectively. O Bhagavati ! Thou art 
always meditated by the Munis as joung in the morning, full of youth in 
the mid-day, and aged in the evening. I bow down to Thee. Thou art 
rfeen by the Tapasvis (ascetics) as Brahraani, riding on Hamsa (swan), Saras- 
vati riding on Garuda, and Savitrt riding on Bull. Thou art seen within 
by the ascetics as manifesting *the lligveda (id the form of Savitri) in this 
world, as manifesting Yayurveda in the middle space (antarikfam) and as 
manifesting Samaveda everywhere in the Rudra loka, thus roaming in 
the three worhls. 1 bow down to Thee. 0 Devi ! Thou art Rndrant in the 
Rudra loka, Vaisnavi in the Visnu loka, and Brahman! in the Brahma loka ; 
thus Thou shewest Thy favour to the Immortals. O Devi ! Thou art 
the Mother delighting the seven Risis (of the Great Bear) ; Thou art 
Maya. Thou grantest great many boons to Thy Bhaktas. Thou art sprung 
from the eyes and hands, tears and perspiration of Siva and &va. Thou art 
the Mother of delight", Durga Devi, recited by the following ten names* — 
Varenya, Varada, Varistha, Var* varnini, Garistha, Varahft, Var&roha, 
Nilaganga, Sandhya and Bhog* Moksada. Thou art the Bhagiratht 
(the river Ganges) in this world; the Bhogavat! in the Patftla; and the 
Mandakini (the milky way) in the Heavens. Thou art in this world 
(Bhur loka) the all-euduriug Prithvt (earth) ; Thou art the V&yu Sakti 
(air power) in the middle space (Bhubhar loka); Thou art the energy 
(the ocean of Tejas) in the Heavens (Svar loka) ; Thou art the Great Siddhi 
in the Mahar loka ; Thou art J*na in the Janar loka ; Thou art Tapasvin! 
in the Tapar loka ; Thou art Truth (True Speech) ia the Satya lokam. 
Thou art Kamala in Visnu loka ; Gayatri in Brahma loka j and the other 
halt of Hara at Gauri in the Rudra loka. 0 Devi ! Thou, art sung as Pra- 
kriti.-- ,, Aham".' , 0m.M4hat" tattva and beyond that the Highest Sarra. 

144 



1146 9r! mad DEVI bhAgavatam. 

Brahma rfipini end Sfimyftvastbl Prakriti. Thou art the PaiA fiakti ;Thoa 
art the Parama Sakti; 0 Devi 1 Thou art the Tri-S.kti -.—the Ichchhft Sakti 
(the will power), the Kriya Sakti (power of action) and the Jfi&na Sakti (the 
force of knowledge'. Thou art the Ganga, Yamuna, Vipas'a, Sarasvati. 
Sarayu, Devika, Sindhu ; Narmada, jUvati, Godavart, Satadru ; Kftveri, 
Kau.'iki, Chandra, Bhaga, Vitaatfi, Gandaki, Tapini, Karatoyfl, Gomati, and 
Vetravattand other rivers; Thou art the Ida, Pingala, and Susumna nerve? ; 
Thou art G&ndhari, Hastajibva, Pu»a, Apfisft, Alambusa, Kuhu, Sankhini, 
Pranavahinl and other nerves in the body ; O Devi ! Thou art the vital 
power in the lotus of the heart; Thou art Svapna nftika in the throat; 
Thou art SadSdhara in the palate ; and Thou art the Vindumaiid Sakti 
in the pituitari space between the eyebrows. 

Thou art the Kundalini in the Miiiadbara (sacral plexu*), the Vyapic, - 
extending upto the roots of the hairs ; Thou art Madhyaeana on the crown 
of the head, and Thou art Manonmani in the Brahmarandhra. 0 Devi ! What 
need there is in stating these ? Suffice it to say that whatever there is seen in 
This universe, all art Thou ; therefore, 0 Sri Sandhyft Devi ! I bow down to 
Th6e 0 Narada ! Thus I have spoken to you about the Gayatri-Stotu 
that "ives all successes, destroys all sins, and yields all merits. He who 
reads" this in the Sandhya times, with all attention, will get sons if l e 
has no sons, will set wealth if he h»s uo wealth. There is no doubt in 
this -Whoever reads thisStotra. gets the fruits of all Tirthas, all TnpasyAs, 
all gifts, all sacrifices and all Yogas. He enjoys happiness in this worU 
and finally gets -the Moksa. The Munis who are engaged in Tapasyug read 
this Stotra. While bathing, if one reads this, merged under water, 
acquires the fruits of his being merged in the Sandhya. 0 Narada! 1 
speak this verily, verily, verily, unto you that there » no trace of any doubt 
in this statement. Whoever will hear with devotion this Sandhyft stotra, 
the nectar-like thing, will be freed from all sins. 

Here ends the Fifth Chapter of tbo Twelfth Book on the Gftyatri Stotra 
in the Mah&puranam Sri Mad Devi BhAgavatam of lS,000 verses by 
Maharsi Veda Vyasa. 

CHA.PTBR VI. 

13 Nfrada said:-"0 Bhagavan! 0 All-knowing One I 0 Thoa 
versed in »U the Sastras I I have beard from Thy mouth all the 
secrets of Sruti. and Smriti*. Now I ask Thee, 0 Dm I How »a 
the knowledge «f that Veda VidyA (Learning) be obtained ^ vh J * 
.ins are rooted out »nd deetroyed, bow is BrahmajMoam obtained and 
ca0 Moksa be obtained? How can death be conquered and how 



Book XII.] CHAPTER VI. m7 

the best results be obtained in this world and in the nest. 0 Lotus- 
eyed One ! Thou ought'st to describe fully all these to me. 

4.9. NarayanaBaid:-'«ONaradi ! 0 Highly Learned One ! Sadhu ! 
Sadhu ! You have now put a nice question indeed ! Now I will describe 
one thousand and eight names of the Gayatrl Devi. Listen attentively 
These all sin-destroying auspicious names were composed by Brahma and 
first recited by Him. Its Risi is Brahma; the Chhandas is Anustup; 
the Devata is Gayatri ; its Vija ie Halavarna (consonants) and its 
&ikti is Svaravarna (vowels), Perform the Aiya Nya sa and'the Kara Ny4s» 
by tlie Matrika varnas (that is, by the fifty syllables). Now hear its Dliya. 
narn, that will do good to the Sadhakas (the practisers). [N. B.— Amga 
Nyfua— Touching the limbs of the body with the hand accompanied by 
appropriate Mantras. Kara Nyftsi — assignment of the various parts of 
fingers and hand to different deities which is usually accompanied with pray- 
ers aril corresponding gesticulations.] I worship the Kumari (virgin) 
(Uyatri Devi, the Lotus-eyed One, riding on the Swan (the Pranas), 
ami seated on a lotus (creation) ; Who is three-eyed and of a red colour- 
and Who is bright and decorated with gems and jewels of red, white? 
yreen, blue, yellow and other : variegated colours ; Who is holding in Her 
hands Kundika, the rosary, lotus and making signs as if read/ to grant 
the ddsii-cJ boons and on whose neck is suspended the garland of red 
flowers. I worship the Devi Gayatri. Note. — The colours are the vaiious 
emotions and feelings. 

IC-1G, Now I will recite the one thousand and eight names of the 
Uayatii, beginning with the syllable "a" and going cn a, a, i, i, etc., in due 
order of the alphabets. Listen ! Her ways and actions cannot bo compre- 
hended by intellect (Buddhi) ; She is theiefore Achintya Laksana ; She 
is Avyakta (unmanifested ; unspeakable) ; She is Arthamatrimabes'vari. 
(beciuse She is the Contiuller of Brahma, etc.); She is Amritarnav a 
madhyastha, Ajitft and Apar&jita. Thou art Animadigunfldhara, Arka 
"landalasamathita, Ajarft, Aj&, Apar8, Adharm& (she has no dbarmn, 
ei *t?, etc.), Aksasutradhara, Adhara ; Akaradfksak8ranta (beginning with 
th « syllable ':a" and ending with the syllable "k?»", thus comprising 
l| ie fifty syllables), Arisadi vargabbedini (destroying the five passions), 
An janAdripratik&Va, Anjao4drinivasini, Aditi. Ajapa, Avidya, Aravindani- 
W'ekjana, Antarvahifcsthita, Avidy4dbvamsini, and Antaratmika. Thou art 
A jl.AjamukhAv&sa (residing in the mouth of Brahma), Aravindanibhaoana, 
(Vnjanavarnfttmikft, therefore called) Ardhamfttra, Arthadanrjna (because 
She grants all the Purusarthas. 

Aritnandalamarddin!, Asuraghni, Am&vasya, Alaksighnt, Antyajarcbitfl. 
rn;,s ^d Her names" beginning with "A". Now the names with 



1148 Sill MAD DEVl BHAGAVATAM. 

«A" Thoi art Adilakstni, iJi 3akti, ' Akriti, ' AyaMunl, Aditya- 
padaviohara, Adityaparisevita, Aoharyft, Avartaaa ; A6harS, and 

Adi Marti nivSsint. . , . 

17-18 Thou art Agneyi, Ainart, Adya,^ Aradbya, Asanasthiti, 
Adhara nilaya (seated in the Muiadhara), Adhara (the Refuge 0 f 
all) and Akas'aata nivasint (of the nature of Ahara tattva. ; Thou 
art' Adyaksara satnayuktu, « Antai-akas'arapini, Adityamandalagatl, 
Antaradhvantanas'ini, (i. e. destroyer of the Moha of Jivas). Then 
eoine the names beginning with "I." 

19 25 Thou art Iudirft, lstada, Istft Indivaranivekf ana, Irftvati, Indra- 
pada IndrAnt, Indurupini, Iksukodandasamyukta, Isusandhanakariai, 
Lr nilasamakara, Idapin.alarupini, Indrak|i, h van Dev. Ibatravav, 
varjit*. Thou art Uma, U*. Udunibha, Urvarukapha aoau 4 U^n, 
b ha, Udu.nati, l^upl, Udu.nadhyaga, Or ha, Crd ake* Urdha 

SS Mia C h,i, Hiddhid, Ki r - 

gallha Uiiuiharma, Rijuprada, Rigvedanilaya, R.jv, Lupta dhan»a 
, Martini, Lutarivarasam bhuta, Lutadiv.sahan.n. 

W ,, Thou art Ekaksar*. Ekamatnl, KW, Ekaikau.Bih.tft, Amd», 
• \d A h U>«- likaprada, O.ukara, Osadhi, Ota, Otapro- 
^ " Au^Au 9 adhalpan U a, Aupasanaphaiaprada, Anda- 

Llyasthita, Ahkara.nauurapi.i. (V^*P*'> 
Thus end the names beginning w,th vowels. 
Zr brfn thenar beginning with consonants. 
Thoa arl Katvavani, Olaratri, Ka.aksi. K»m«»d«t, *«■ - 
° r M kamada Kaiakanthini, Karikumhha stana bha a, 
Suvisl'ii, Kalyani, Knnda.aU Kuruk.etranivasini, 

,. ara Karnacharaprabhanjinx. lhou in ^ if.rinriva. 

Si- (» - •» ,* '-i^U 

K»mril. Kuk!isthftkbilaTi 9 t.p». 



Book XII.] CHAPTER VI. ] 1W 

Thus end the names with Ea. 
Now come those with Kha. 

38-62. Thou art Khadga KhetadharA, Kharbba, Kheehart, Khaga- 
vfth&na, Khattang* dhSrint, Khyata, Khagarajoparisthita, Khalaghnt, 
Khaoditajara, Khadak^yanapradayini, Khandendu tilaka. 

Thou art GangA, Qanes'a gubapdjita, Gayatri, Gomati, Gitft, 
Gandhart, GAnalolupA, Gautamt, Gamin?, Gadha, Gandharvftpsara- 
geviti, Govinda oharana krantft, Gunatraya vibhabits, Gandharv!, 
Gahvari, GotrA, Giris'a, Gahaaa, Garni, Guhftvasa, Gnnavati (of 
good qualities), Gurupftpapranas'inl, Gurbbi, Gunavati (of the three 
punas), Guhya, Goptavya, Gunadayint, Girija, GuhyamAtangt, Garu- 
dadhvajavallabha, Garvapahan'nT, Goda (grating Heaven), Gokulas- 
tha, Gad&dhara, Gokarnanilaya sakta, and Guhyamandala vartint, 
Now the names with " Gha ". Thou art Gharmada, Ghanada, GbantA, 
Ghora Danava marddiui, Ghrint mantra may! (of the Sur/a 
mantru, Ghrini is to shine.). Ghcsa, Ghanaiampatadayint, Ghantara- 
vapriyft, Ghrana, Ghrinisantustikarini. f giving pleasure to the Sun), Gha- 
n irimandala, Ghurna, Ghritacht, Ghanavegini, GSlnadh atumayi, Thou art 
Chaicba, Charcbita, Charuhfisint, Chatula, Chandika, Cbitra, Chitramal- 
yavi bhusita, Chaturbhuja. Charu danta, (IhAturi, CharitapradA, Cbulika, 
2hitravastrAnta, Chandramah Karna Kunduia, Chandrahftsa, Charu 
litri, Chakori, Ghandrahftsini, Chandrika, Chaodradhfttri, Chaurf, 
2hora, Chandika, Chanchadvagvadint, Chaudraehuda, Cboravinaa'inf, 
Hharuehandani liptAngi, Cbanohachohamaravijita, Charumadhyfl, 
^hamgati, Chandiia, Chandrardpini, Cbaruhoma priyft, CharvA, CharitA, 
Dhakrabahuka, Chandramandalamadhyastha, Chandramandala DarpanS, 
Shakravakastant, ChestA, ChitrA, Charuviiasbt, Chitavarupfl; Chand- 
ivati, ChandramA, ChandanapriyA, Chodayitri (as impelling the Jtvas 
ilways to actions ). Chirapnjn8, Chataka, ChAruhetukf, Thou ar* 
ShhatrayA^, Chhatradharft, Chhaya, ChhandbahpariohehhadA, ChhAyA 
Devi, Chhidranakha, Chhannundriyavisarpinf, Chhandonuetnppratis- 
thanta, Chhidropadrava bhedint, ChhedA, Chhatres'vari, ChhinnA, 
Chhurika, and ChhedanpriyA. Thou ait Janani, JanmrarahitA, 
Jataveda, Jaganmayl, Jahnavi, JatilA. Jatrt, (Jetri) JarAmarana varjrtA, 
Jambu dvfpa vatl, JvAIA, Jayant!, JalaeAlini, JitendrlyA, JitakrodhA, 
litlmitrft, JagatpriyA. JAtarupamayJ, Jihv8, JAnakt, Jagatf, JaiA (JayA) 
Janitrt, JahnutanayA, Jagattrayahitaisinf, JvAlamult, Japavatt, J vara 
ghni, Jitavif>p», JUAkrAntamayS, JvAIA, JAgratt, JraradevatA. Jya- 
Wi, JaladA, JyeeJhA, JyAghoeA spboja dinmukht, Jambbint, JrimbhaoA, 
J?imbhA,JvalanmAnikja Ku?dalA. JhinjhikA, JhanajurghoaA, JhanjhA 

146 



1150 8Rl MAD DEVt BHAgAVATAM. 

Maruta vegini, JballakivAdya kus'aft, NrupA, NbhujA, Tanka "bhedin; 
Tanka banasamayukta, Tankiaf, Tank'a bbedinf, TankiganakritAghoaJ 
Tankanlya matorasft, Tank&ra Karioi, Tba tha s'avdaninAdini. 

63-80. Now come the names beginning with " Da " They are ; - 
"Damari, Dakint, Dimbha, DundamaraikaairjitA, Damarttantramar 
■gasthB, Damdadamarunadint, DindiravasahA, Dimbhalaeat kridapa 
rftyarta (dancing with joy in battles). Then Dhundhi vighnes'a jauani 
Dhakka hastft, Dhilivraja (followed by Siva ganas), Nityajoana, Niru 
pamft, Nirguna and NarmadA river. Now : — Triguna, TripadA, Tantri 
Tulasf, TarunS, Taru, Trivikramapada kranta, Til rlyapadaga mini 
Turona ditya eamkas'a, Tftmasi, Tuhma, TurA, TrikftlajBana SarapannJ 
Trivali, Triloohana, Tri Sakti, Tripurft, TungA, TurangavadanS, Tim. 
'iugil&gilA, TibrA, TrisrotA, Tama=AJinJ, Tantra raantravi/esajfia 
Tanumadhya, TrivistapA, Trisandhya, Tristanl, TosAsamatba, T3la 
pratftpini, T&tankinf, TasarabhA, TubinAcbala vaeini, Tantujalajama 
"yukta, T&rahara valipriyA, TilahomapriyA, Tirthft, Tamala kusuraa kritt 
Taiaka, TriyutS, Tanvl, Tris'am kuparivftrita, Talodari, TirobhftjA, 
Tatamka priyavlldini, Trijata, Tittiri, TrisnA, TribidbA, Taruna kriti 
Taota kanohanasamkaa'a, Tapta kaSchana bhQsana, TraiyainbaU 
Trivarga, TrikalajSanadayini, Tarparia, Triptida, Tripta, Tamaai, 
Tumvafustuta, Tarkfyastha, Triguuakara, Tribhangt, Tanuvallari, 
Thatkari, Tharava, Thanta, Dohin!, Dinavatsala, Danavaata kart, 
Durga, Durgasnranivahriui, Devariti, Div&r&tri, Draupadi, Dundu 
bhisvana, Devayani, Duravasa, Daridrya bhedini, Diva, DauaodarapM 
DiptA, Digvasa, Digvimohini, "Danda karaoya nilaya, Dandini, 
Deva pujitA, Deva vandya, DivisadA, Dvefint, DAnavA kriti, Dinana 
thastutA, Dikea, Daivata disvarupini, Dbfttri, Dhanardhara 

Dhenur Dh8rini, DharmachArini, DhurandharA, Dharadh&ra, DhanadJ, 
Ph&nya dobint, Dharmae'ila, Dhan&dhyaksa, Dhanurvedav.s'aradJ, 
Dhriti, DhaoyA, DhritapadA, DbarmarAjapriyA, DhruvA, Dhamavati, 
Dhumakes'l DharmaB'ABtraprakAi'inl 

81-98. NandA, NandapriyB, NidrA, NrinutA, NandanAtmikA, NarmBw^ 
Nalinl, Nflft, Nilakanthasam&B'rayA, RudrAnt, NArAyanapriyA, My , 
NirmmaW, NirgunA, Nidhi, NirAdhArA, NirupamA, Nityas uddb , 
NiraBjauA, NAdabindu KalAtitA, NAdavindu KaiatmikA, Nrinmbm. 
' NagadharA, NripanAga vibhu.itA, Narak. NesWini NWfJjg 
4bbavA, NiravadyA, NirAkAtA, NAradapriyakArint, Nta^'*' J 
NiraalAtmikA, N«*asfltradharA, NHi, Nirupa drava Mr, »J» m 
NavaratnAdhyA, NaimisAranya vA.inl, NavafltUpriya, f* '^ 
jtmftta niBvanA, ^imefinf, NadfrftpA, MhgfW, '^'jf' N '" 1(k | 
Ni»'«inbh»ghnl, Nft«tJok» nivAainl, Nawjimbft nadaprakbyn, • 



Book XII.] * CHAPTER VI. 115l 

dhidevatft, NdpftrA Krantaoharaaa, Naraobttta pramodiot, Niinjgna 
fakta naya-ni, Nirghaiu-gauu-nisvana, Nand»aoiya laailaya, Nirvyu 
hoparieharini. 

90-107. Parvatt, Paramodara, Parabrahmatmika, Para, Paflohkoa'a- 
vinirmukta, Paficbapataka-na/iQi, Para ehitta vidhanajfia, Pancbika, 
Piacharilpiiji. PArnima, Parama Priti, Paratejafci prakaj'int, Parant. 
Paurif?, Paaya, Pundart kanibbekyana, Pataia tala nirmmagna, Prita, 
Piitivivardhini, PAvani, Pada sahita, Pes'aia, Pavanas'ini Praj&pafci 
paris'^nta, Parvatastana mandate, Padmapriya, Padmasamstha, Pad- 
raak?i, Padmasambhava, Padmapatra, Padmapada, Padmini, Priyabhajinf, 
Pas'upaj'a vioirmukta, Purandbri, PuravasinI, Pujkaia, Purusa, Parbba, 
Parijata Kusumapriy&, Pativrata, Pativrata, Pavitrangi, Pujpahaja 
paiayaoa, Prajfiavattsuta, Pautri, Putrapujya, Payasvinf, Pattip&s'adhara, 
Pankti, Pitrilokaprudayini, Puraai, Punyas'ila, Pranatarti vinas'inf, 
Pradyumnajanani, Pii9t&, Pitamahapwgraha, Puadarikapuravasa, Pua- 
darikasamaama, Prithujangha, Prithubhuja,, Prithupada, Prithttdart, 
Pravalas'obhA, Piogak?i, Pitavasab, Praohapaia, Prasava, Pustida, 
Punya, Prati$tha, Pranava, Pati, PaSohavarna, Panohavant, PaHcbika, 
Panjarasthita, Paramaya, Parajyotib, Paraprtti, Paiagati, Parakaftha, 
Pares'ani, Pavani, Pavaka Dyuti, Punyabhadra, Pariohehhedya. Puspa- 
ha-a, Prithiidara, Pit&ngi, Pitavaoana Pitaa'ayA, Pis'adiini, Pitakriya, 
Pis'achaghQi, Patal&kBi, Patukriya, Pa5obabhaksapri)aohara, Putaoa 
piaaaghatinf, Puana,'avanamadhyaatba, Punyattrthani^vita, PaDOhangi, 
Paias'akti, Paramaihala k&rini, Pu?pakandasthita, Pusa, Positakbila- 
vistapa, Paa»priya, PaBobas'ikha, Paanagoparis'ayiai, Panchamattat- 
niika, Prithvi, Patbika, Prithudobini, Puranaayayamimaasa, Pa{alf, 
Puspagandhinl, Punyapraja, Paradatri, Paramargaikagoobara, Pravftla- 
•'obhft, Parnfts'a, Pranava, PalUbodari. 

108-149. Phalini, P'.alada, Phalgu, Phutkari, Phalakakritt, Pbani?. 
dra bhogas'ayana, Phanimagdalamandita, Balabaia, Babumata, Blia. 
tapaaibbam/uka, Balabhadrapriya, Vandya, Badava, Buddbisamstuta, 
Bandidevi, Bilavatt, Ba^is'agbinl, Balipriya, Bandbavi, Bodhita, Buddhir- 
baadbukakusumapriya, Bala bhanuprabbakara, Brabmi, Brahmana devata, 
Biihaspatistuta, Briuda, Brindavana vibariai, Baiakini, BiiahArft, Bilavasa 
Bahudaka, BabunetrA, Babupada, Babukarnavatamsikfl, Bahubahuyuta, 
Bijarapiat, Babur4pi?t, Binduuadakaiatita, Binduuadasvarilpini, Bad- 
^agodhangulitraiia, Badaryas'ramavasmt, Brindaraka, Bnbatakandba, 
Bribati, Ba^apltiul, Brindadbyak ? a, Bahuuuta, Vanitft, Babavikrama, 
Baddhapadma 8 aaftBtaft, BilvapatratalaSl.bita^Bodhidraman.jayasa Bad, 8 - 
tU, Binda darpanft, BM, Va^amavatl, ' B^avaualaregmt, Brabma P d. 



1152 



SEl mad dev! bhAgavatam. 



bahirantasthA, BrabmakankagasQtriijf, BhavAn!, Bbiiaaavatt, BhAvinJ, 
BbayahArini, BhadrakAli, Bhujangakji, BbAratt, BhAratAVayA, Bhairavf, 
BhisanAkArA, Bbfltida, BhutimAlini, BhAminl, BhoganiratA, Bhadrada, 
BburivikramA, BhfitavArA, Bbrigulata, BhArgavi, BbuBurArcbitA, Bhagl. 
ratbi, Bbogavatf, BhavanasthA, BhisagvarA, Bhamint, Bhogint, BhaBa, 
BhavAni, BhuridakfinA, BhargAtmikA, Bhimavatt, Bhavnbsndhavimo- 
ohint, BbajanijA, Bbfitadhatrl-raDjita, BbuvaneB'vari, Bhujangavalaya, 
Bhima, BherundA,- BhAgadheyini ; Thou ait MAtA, MAjA, M.»dhumatl, 
MadhujihavA, Manupriya, MabAdevt, MabAbhAgJA, MAliri, Minalochana, 
MAjAtitA, Madhumati, MadhumAnsA, MadbudravA, MAnavt, Madhu. 
aambhutA, MitbilApuravAsini, Madhukai{abhasambartri, Medint, Megba- 
lnAlini, Mandodari, MahA MA) A, Maithilf, Masrinaprij A, MahA L&ksmI, 
MahA KAIi, MahA KanjA, Mahes'varS, MAhecdrf, MerutanayA Man- 
dAiakusumArchitA, ManjumanjiracharanA, MoksadA, Manjnbfcasini, 
Madhuradravint, Mudra, MalayA, MalayAnvitA, MedhA, Marakataa yAma, 
MAgadhf, MenakAtmajA, Mabamari, MahAviiA, MahAs'yAmA, Manuttuta, 
MatrikA, MihiiAbhAsA, Mukundapada Vikrama, MulAdbAraethita, 
Mugdba, ManipiraoivAsinf, Mrigaksi, Mabi;ArudbA, Mahifasuramar- 
dint, Thou art YogAsanA, Yogagamja, YogA, YauvanakAe'raj a, 
Yauvanf, YuddhamadbyaetbA, Yamuna, YugAdharini, Yaksitn, Yoga- 
yukta, Yaksarajaprasutini, Yatia, Yaoa bidhAuajtiA, Yaduvans'asamud. 
bhavA, Yakaiadi-Ha EAiAntA, (all Antahstha varnas), YAjusi, Yajna 
rupiaJ, YAmini, YoganiratA,, YAtudbAna, bhayarakari, Rnkminf, Ramatii, 
BAmA, Revati, RenukA, Rat), Raudri, RaudrapriyAkaiA BAma mata, 
Ratipriya, Rohini, RAjyada, Reva, R«fA, BAjivalocbana, Bakes')*, 
RupaaampannA, RatnasimhAsanaBthita, RaktanAI) Ambaradbara, Bakta- 
gandbAnu lepana, RAja hamsa samArudha, RambbA, Raktavali- 
prijA, RamaniyayugadbAiA, RAjitAkhilabhutalA, Rurucbarmapaii- 
dhAca, Rathini, RatnamAlikA, Roges'f, Rogas'amani, RAvini, 
Romabarjint, RAmachandra padA KrAntA, RAvanaobchhedakarin", 
Ratnavastra parichchhinvA, RathatthA, Rukma bbfisacA, LajjAdbidevalA, 
LolA, LalitA, LingadhArint. Laksm!, LolA, LuptavifA, LokinJ, Loka> 
vie'rutA, LajjA, Lambodar*, LaUnA, LokadbAriijt VaradA, VanditA, 
VidyA, Vai??avt, V imalAkriti, VAi&bl, VirajA, VariA, Vatalaksmi, 
VilAainf, VinatA, VyomamadbyasthA, VArijABanasamsthitA, VArun", 
VegutambhutA, VltihotrA, VirupinJ, VAyumapdalamadhyastbA, Vi«narflfA, 
VidhikTiyA, Vi|nupatai, Vifnumatt, Via'AIAkat, VaiundharA, VAmade- 
TapriyA, VelA, Vajri$f, Va«udobinf, VedAk»araparttAnigt, VAjapeya- 
phalaprtdA, VAsavf, VAmajanant, Vaiku^haoiWyA, VarA, VyAeapn)*. 
VarmadbarA, YAlmlkipariievitA, 



Book tit) 6MAPTER Vl. 

1153 

Thoa art S^kambbart, Siva, SantA. SaradA, SaraoAgati, gfttodari 
^bWcharft Sumbhasaramadiat g ob hAb ati , g ' 

,'arir.n , SonA, red£ SubhAs-ayA, SubhrA, SirabsandhAnakArini, 
SarAvati, SarAnandA, SaraflyotsnA, SubhAnanA, SarabhA, Sulini S ud 'dha 
Sabari. 5ukavAh»nA, Srimat!, SridharAnandS, flnvananandadAyint \ 
§ arv an!, SarbbariyandyA, SadbhAsA, SadritupriyA, SadAdWasthitAdevt, 
SanmukbapriyakArini, §adamgarupasumati, SurAsuranamaskritA. 

150-155. Thoa art Sarasvatf, SadAdhArA, SarvamangalakArint, 
S&nugAnapriyA, SuksmA, SAvitri, Samasambhava, SarvavAsA, SadAnandY, 
Sustani, SAgarAmbarA, Sarvais'yaryapriya, Siddhi, SAdhubandhupara! 
krama, SapteriimandalagatA, SomamandalavAsint, SarvajBA, SAndra- 
karunA, SamAnAdhikavarjitA, SarvottungA, SangahfnA, SadgunA, Saka- 
lejtada, SaraghA (bee), SuryatanayA, Sukes'i, Somasamhati, HiranyavarnA, 
Harini, HrimkArl, Hamsavahini, KsaumavastraparttAngf, KstrAbdhi- 
tanayA, Ksama, GAyatri, SAvitri, PArvatf, Sarasvati, Vedagaibha, 
fararohA, Sri GAyatri, and ParAmvikA. 

156-159. O NArAdalThusI have described to you one thousand 
Mid eight) names of GAyatri, ; the hearing of which yields merits and 
lestroys all sins and gives all prosperity and wealth. Specially in 
he Astamltithi (eighth lunar day) if after one's meditation (dhyAnam) 
rorship, Homa, and japam, one recites this in company with the 
Mhmanas, one gets all sorts of satisfactions. These one thousand and 
light names of the GAyatri ought not to be given to anybody 
ndiscriminately. Speak this out to him only who is very devoted, who 
3 a BrAhmana, and who is an obedient disciple. Even if any devotee, fallen 
rom the observances of Aohara (right way of living), be a great 
riend, still do not disclose this to him. 

160-165. In whatever house, these names are kepb written, no 
»u»e of fear can creep in there and Laksmi, the Goddess of wealth, 
hough unsteady, remains steady in that house. 

This great secret yields merits to persons, gives wealth to the poor, 
nelds raoksa to those who are desirous of it, and grants all desires, 
■f anybody reads this, he gets cured of his diseases, and becomes 
read from bondages and imprisonment. All the Great Sins, for example, 
nurdering Brahmanas, drinking wine, stealing gold, going to the 
*<fe of one's Guru, taking gifts from bad persons, and eating the 
|<>eatables, all are destroyed, yea, verily destroyed I 0 NArada I Thus 
h»ve recited to you this Great Secret. All persons get, indeed, 
lmted witl > Brahma (Brahama sAyujya) by this. True. True. True. There is 
** 'He least twee of doubt here. 

U'6 



1154 SRl MAD, D^ft BH^GAVATAM 

Here ends tbo Sixth Chapter of the Twelfth Book m the one tho us . 
sand and eight names of the GAyatri in the Man ApurAnam Sri Mad D« f . 
BhAgavatata of 18,000 verses by Maharri Veda VyAsn. '. 



CHAPTEK VII. 

1-3. NArada said : — I have heard the one thousand names' or 
nama stotras equivalent in its fruita to S'ri GAyatri, highly potent i a 
making a good ' fortune and tending to a splei-did increase of the wcalii 
and prosperity. Now I want to hear about how initiations* in Mantmnn a e 
performed, without wbioh nobody, be he a Brahmin, a Ksattriya, a Vais'ja 
or a Sudr», is entitled to have the Devt Ma ntra. 0 Lord I Kindly 
describe the ordinary (SAmanya) and the specisl (vis'esa) rules thereof. 

4-41. NArAyaija said :— " 0 Nftrada I Listen. 1 am now telling jo« 
about the rules of initiation (DiksA) of the disciples, pure in heart. When 
they are initiated, they become entitled then and not before that, to 
worship the Devas, the Fire and the Guru. That method of instrue. 
tion, and religious act and ceremony is called the Diksa (initia- 
tion) by which the Divine. Knowledge is imparted; and at once flashes 
in the heart and mind of the initiated that Knowledge and all hit 
sins are then destroyed. So the Fan dits of the Vedas and the Tantras say. 
(The Divine Knowledge is .like lightning, fire, arising and permeating tin 
body, mind, and spirit.) This Diksa ought to be taken by all mean 
This gives excellent merits and pure result s. Both the Guru and the Sijji 
(disciple) ought to be very pure and true. (This is the tiret essential requi- 
site. Then the results are instantaneous). First of of all, the Guru i> 
to perform all the morning duties, he is to take his bath and perform 
his Sandhya Vandanams. He is to return home from the banks of the rivr r 
with his K*mandalu and observe raaunam (silence). Then, in order 
to give* Dike*, he is to enter into the assigned room (YAga Mandift) 
and take his seat on an Asana tbatis excellent at d calculated to [Jem' 
all. He is to perform Achanara and do PrftnaySma. Then he shoa'd 
take water in his Arghya vessel and putting scents and flowers in that 
charge that water with Pbatkara mantra (that is, condense electricitj* 
Spirit in that). Then uttering the Pba| mantra,' he is to sprinkle the 
oil the doorways of tht worshiproom and begin his Pooja. Firstly, « B 
the top of the dojr at one eod invoke the Deity GananAtha by His m»«'" 
at' the other end invoke Sara«vati by Her mantra, and ac the miJ 
invoke Laksml Devi by 8/:r mantra duly and worship them with nW' 
Then, on the right side worship Ganga and Bighnes'a; and oft 
left- Hide worship KjettrapAla and YamuuA, the daughter of th" ^ 
Similwly, on the bottom of the dot>r, worship the Astra, tfcva' 4 b ? 



Book XII.) Oftk&fell Vlt HgS 

Phat mantra. Then consider the whole Mandapa as inspired with the pre- 
sence of the Devi, and see the whole p'aoe a» per faded by Her thrdugh and 
through. ' f hen, repeat the Phat mantra and destroy the Celestial obstacles 
as well as those from the middle spaoe (Antariksa) ; strike the ground 
thrice with the left heel an 1 thus destroy the Terrene obstacles. Then 
touching the left branch on the left side ol ths choakftt, put the right 
foot forward and enter inte the Mandnpa. Then iusfcal the Slnti Kumbha 
(the peace j*r) and offer the ordinary Arghye, (Samanyftrgha). Next wor- 
ship the VaslunSthi and Paimayoni with flowers, and Atapa rice and the 
Arghy* witter, on the south-west and then purify the Paticha Gavya. Next 
sprinkle all the Mandapa and the entrance gate with that A-rghya water. 
And, while sprinkling with Arghya' water, consider the whole space right 
through as inspired with the presence of the Djvt and repeat the Mills 
Mantra with devotion and sprinkle with Phat mantra. The Karta, then, 
uttering the mantra "Pha$," is to drive awiy all the evils from the Mandapa 
and uttering the mantra "Hum" sprinkle water, all around, thus 
pacifying the atmosphere and bringing peace into the hearts of all present 

Then burn the Dhupa inoense in'side and tcitter Vikira (water, 
sandal-paste, yava, ashes,' Durba grass with roots, and Atapa rice). 
Then collect all these rice, etc., again with a broom made of Kus'a grass to 
the north east corner of the Mandapa ; making the Sankalap and uttering 
Svasti vAchana (invocation of good 1 , distribute and satisfy the poor and 
ov t hans with fooding, clothing and money. Then he should bow down 
to his o.vn Guru and take his seat humbly on tbe soft Asanam allotted 
to him with his face eastwards and moditite on the Deity (Ista Deva) of 
the mantra that is to be imported to the disciple. After meditating 
thus, he is to do the Bhuta s'uddhi (purification of elements) and perform 
NyAsa, etc., of the Deya mantra (the mantra that is to be imparted to 
the disciple) according to the rules stated below :-t-»j «, the Bieionthe head ; 
the chhandas in the: mouth, the If (a Devaia in the heart/ Bija oh the anus 
and Sakti Ny&sa on tbe two Ufgs.; Then he is to make sound thtioe 
by the olap of bis palm and thus thwart off att the evils of the' earth And 
the middle spaoe and then make, digbandhan (tieing up ttieibjuwrters) by th e 
mudia ohbotikA three times (snanp<9g the' thumb and forefinger together ). 
Then perform the Prinayftma with the M4h mantra of the wouldnbe-tsla. 
Devati and do the Matrikft! NyjUa Jf? oqefe ^ own body, jbhue O/n, Am 
Oatnah e'irasi, Qm Am uaraah on; the ,f»oe, Qm :1m namab on the right 
; e J«i Qn\ . feinamah, ,p» the left eye, and fo on, assign all the letters duly 
^° 'hew reaDeptiytpJaoe*, . Then perform the Swing*. nyflaa, on, the 
i^^ft ^wW^^^hu^i^Spgak i-~$m Hriday^, ( ,nafl,ah t 

touching on the heart, utter Om dirase svftha, touching the head ; 6m 

i 

\ 



.156 



&bX mad dbv! bhAgavatam. 



S'ikhftyai Vasat, touching (he tuft ; Om Kavaohftya Hum, touching on 
the Ravaoha, "Om netratrayaya Vausat, touching the eye, and " Om 
Astray a Phat " touching both the sides of the hand, the palm and its 
baok. Then finish the Naylsa by doing the Varnanyasa of the 
Mula mantra in those places that are said in the cognate kalpas. ({ », 
throat, heart, arms, legs, etc). 

O Narada ! Next consider within your body the seat of an auspicious 
Asana (a seat) and make the Nyan of Dharma on the right side, Jflanam 
on the left side, of Vairagyam (dispassioo)on the left thigh, prosperity and 
wealth on the right thigh, of non-Dharma in the mouth and of Non- J B&nara 
on the left side, A vairagyam (passion) on the navel, and poverty on the right 
side, Then think of the feet of the Asana (the body) as Dharma, etc , and 
all the limbs as Adharna (non-D harma.) In the middle of the Asana 
(body) i.e., in the heart consider Ananta Deva as a gentle bed and on that a 
pure lotus representing this universe of five elements. Then make 
Nyasa of the Sun, Moon, and Fire on this lotus and think the Sun as 
composed of twelve Kalas (digits,) the Moon composed of sixteen 
Kails (digits) and the Fire as composed of ten Kalas. Over this make 
Nyasa of Sattva, Raja and Tamo Gun as, Atmfi, Antaratraa, Param&tma 
and Jfianatma and then think of this as his Ista's altar where the devotee is 
to meditate on his Ista Devata, the Highest Mother. Nyasvassigmnent 
of the various parts of the body to different deities whioh is usually 
accompanied with prayers and corresponding gesticulations. Next the 
devotee is to perform the mental worship of the Deya Mantra Devata 
according to the rules of his own Kalpa ; next he is to show all the 
Mudras stated in the Kalpa for the satisfaction of .he Deva. The Devas 
become very pleased when all these Mudras are shown to tbem. 

42-46. 0 Narada ! Now, on one's left side, erect an bectagon j. 
inside it a oiroular figure ; inside this again a square and then draw 
within that square a triangle and over it show the Sankba Mudrft. 

After finishing the Pooja of the Six Deities at the six corners of the 
hectagon, Fire, etc., take the tripod of the Sankha (oonoh-shell) and 
sprinkling it with Phat mantra, place it within the triangle. 

Utter, then, the Mantra « Mam Vahniman dalaya Das'* KaUtmane 
Amnka Devya Arghyapatrasthanftya namah" and thus worshipping the 
Sankbya vessel place it within the mandala. Then worship in • • 
Sankha pfttra, the ten Kalas of Fire, beginning from the Earthen ^south- 
east and so on. Sprinkle the gankha, oenehshell, with the Mala Maw 
and meditating on it, place the Sankha (conch shell) on the tripod. *P« 
ingthe mantra « Am Sfirya mandalaya Dtadti'ikalatmaM Amakoae , 



ok XII.] CHAPTER VII. , 157 

? bya P atraya «>»m*t" worship in the Arghyapfttra Sankha, gprinkle 
ter in the Sankha with (he Mantra Sara Sankhya namah." Worship 
due order the twelve Kalas of the Sun Tapint, Tftpini, Dhumra, etc., utte r 

fifty syllables of the Matrika in an inverse order (i.e., beginninWSee 
,Sarada Tilaka) with Ksam, Ham, S im, Sam, Sam ete,) and repeating 
, Mala Mantra also in an inverse order, fill the Sankha, three-fourths, with 
ter. Next perform in it the Nyasa of Cuandrakala and uttering the 
»nVr» " Urn Soma mandal&yaSodas'akalatmane Amnkades-ataya Arghya- 
•itaya namah, worship in this oonchshell. Next with Ankus'a mudra, 
roka all the tirthas there, repeating the Mantia " Gange Cha Yamune 
aiva, etc., and repeat eight times the Mula Mantra (the basic Mantra) 

Then perform the Sadamga Nyasa in the water and with the Mantra. 
Hrida namah, eto., worship and, repeating eight times the Mula Mantra, 
>ver it with Matsyamuudra. 

Next place on the right side of the Sankha, the Prokeani P&tra (the 
.os'a vessel from which water is taken for sprinkling) and put a little water 

it. By this water sprinkle and purify all the articles of worship as well as 
le'sown body and consider one's Atman as pure and holy. 

57-81. After doing works thus far the until Vis'esarghyu is placed, the 
Brotee should erect Sarvato bhadra mandala within the altar and put 
»e Sili rice within its pericarp, Next spread Kus'a grass on that Mandala 
nd put on one Kurcha, looking well and auspicious within it, made of 
weuty-seven Kus'a grass knotted with Yenyagra granthi. Worship here 
be Adh&ra Sakti, Prakriti, Kurraa, Sesa, KsaraS, Sudbasindhu, Maniman- 
»la, Kalpa vriksa and Ista devata and the Pitha. (Durga Devi yoga 
'itbSya namah). Then have an entire kumbha (waterjftr) having no defect, 
»ash it inside with Pha$ mantra, and encircle it with the red thread thrice 
>« symbolising the three Gunas. 

Place within this jar the Nava ratna (nine jewels) with Kurcha and wor- 
hipping it with scents and flowers put them in the jar repeating the Pranava, 
'nd place that on the P^ha (seat). Next consider the Pitha and Kumbha 
[wsterjar) as one and the same and pour waters from the Tirthas, repeating 

an inverse order the Matrika Varnas (from Ksa to Ka) and fill 

thinking of the I»ta Deva and repeating the basic mantra, put the new 
«d fresh twigs (Palkvas) of As'vattha, Panasa and mango trees, etc., 
10 the jar and cover its mouth and place over it fruits, rice, and 
ch »»ak» (honey) and wrap it with two red clothes. Then perform the 
Pt »?»-Pratiitha and invoke the Spirit of the Devi by the Prftna- 
8th »P»aa Mantra and show the Mudrfts, Avahana, etc., and thus safosfy 
"» DtYt, Th*n do the SodeVoptoMra. Pftja of the Devt after me- 



■j 158 SRt MAD DEV* BH AG A VAT AM. 

ditating on the Parames'vari according to the rules of the Kalpa, 
First offer "weloome" in front of the Devi and then duly cffer the Pidy., 
Arghya, Aehamamya water, Madhuparka, and oils, eto., for the bath. 
Then offer nice red silken clothe* and various jewels, ornaments; 
repeating the Matrika syllables electrified with the Deya Mantra, worship 
the whoFe body of the Dev! with seeutB and flowers. Next offer to the 
Devi the sweet sceot of KaUguru mixed with camphor and the 
Kfts'miri sandalpaste mixed with Kasturi and various nioa scented 
flowers, for example, the Kunda flowers, etc.. Then offer the Dhup* prepared 
from Aguru, Guggula, Us'ira, sandalpaste, sugar, and houey and know 
that the Dhftpa is very pleasing to the Devi. Nest offer various lights 
and offerings of fruits, vegetables and fooding... §e particular to sprinkle 
everything with the water of the Kosft, thus purifyinjr, before it is offered to 
the Devi? Then complete the Anga Puja and the Avarana-puja of the 
Devi, then perform the duty of Vau'vadeva. On the right side of 
the Devi erect en altar (stha.idila) six feet square and instal Agni 
(Eire) there. Invoke there the Deity, thinking of Her Form and worship 
Her with scents and flowers. Then with the Vyahriti Mantr* with Svaha 
prefixed and Mula (Deya) Mantra perform the Homa ceremony with oblat- 
ions, charu and ghee, twenty five times. Next perform Horn* again with 
Vyarhiti. Next worship the Devi with scents, etc., and consider the 
Dev? and Pitha Devata as one and the same. Then take leave of 
(visarjana) the Agni (Fire). Offer valis (sacrifices) all round to the 
Pars'vadas of the Devi with the remnant oharu of the Homa 

Now again worship the Devi with five offerings and offer betel, 
umbrella, ch&mara and others and repeat the Mula mantra thousand time.. 
After finishing the Japam, place Karkari (a water-jar w.th ■*» 
h^ea at the bottom, as in a sieve) on the rice in the no, rth-east 
corner and invoke the Devi there and worship Her. Uttenng the 
mn tra "Raksa Raksa" moisten the place with water com, 
of Karkari, and repeat .the Pbat mantra. After . thB 
Deri, place Karkari in due position. Thua. the «»« _ «» £ ^ 
Adhivka (foregoing) ceremony and take! bil itfealr w.th the u.sc P 
rieep. that night on that ultar. ' ^ t the H»»» 

82-lOe. ONarada! Now I am describing briefly *m 
Kotds (a ; ronnd bole in the ground consecrated to ' MW ^ 
Samskarac.remoriy.of the Sthandila (tW' saCrfficjt J».rJ. 
m, the Mfila Mantra, see,- fix your gaze on the fjj' , jpP front 
«Htr water' and "the Phst Mantra anil *>J «? e °* ^ 
theife.' ^eri wrth* l mantr*>flflnl*^gl«« ^P* kW/ W 



Soo* X"-l : ' CjUPTIR'Vtl, - 1159 

[hen within • it three lines Prigagraf and Udagagra (on the 
wstern northern sides), Spriokling it with water and the 

Pranava, worship within the Pitha, utterring the mantras from Adhara 
Saktaye oamah to Amuka Devi Yoga Pithaya namah. Invoke, in 
that Pitha, the Highest One, Who is Siva &ivft with all one-ness of 
heart and worship Her with soents and offerings. Then think for 
moment the Devi as having taken bath and as one with Ankara. 
Ufjnc then fire in a vessel and taking a flaming piece thereof throw that 
itt the south-west comer. Then purifying it by the gaze and quitting the 
ottions of Kravy&dah, impart the Chaitanya by " Bam," the Vahnivija 
repeat " Om " <> ver seven times. "Shew, then, the Dhenumudra 
M i protect it by Phaf Kara and cover, veil, it with the mantra 
» Hum."' Then turn the fire, thus worshipped with sandalpaste, etc., 
thrice over the Kunda and with both the knees on the ground and 
repeating the Pranav*, consider the Agoi as the Virya of Siva and throw 
it on the yoni of the Devi in the Pitha. Then offer Achamana, 
etc., to the Deva and the Devi and worship. Then light the flame with 
the mantra " Chit Pingala Hana Hana Daha Daha Pacha Paoha 
SamjSa Jnapaya Sv&ua " Then utter the stotra to the Agni Deva with 
groat love, repeating the mantra " Agnim Piajvalitam vande Jata- 
vedara Hutas'anam suvarna varnamamalam samiddham Visvatoraukham." 
Then perform the Sadamgany&sa to the Agni Deva "Om Sabasrarcbohiee 
namah, Om Svasti Purnaya Svaha," Om Uttistha puruslya vafat," 
"Om Dhuma vyapine Hum Om Sapta Jihvaya vausat " " Om Dhanur 
dharaya Pnat." Repeating the above six mantras, perform the Nyasa on 
the heart, etc., the six places. Now meditate on the Agni as ot 
a golden colour, three-eyed, seated on a lotus and holding in His four 
hands signs of grafting boons, Sakti, Svaatika and sign of " no 
fear "; also meditate on Agni, as the seat of the greatest auspiciousness. 
Then moisten the Kunda on the top of the belt (mekhala) with 
water. Next spread the Kus'a grass all arouDd and draw the Agni 
yaotra over it, «. «., triangle, hectagon, cirole, eight-petalled figure and 
Bhupura; rather havo this drawing before the Agnisthapana. Now 
meditate this only. Then, within the Yantra, recite "VaisVanara 
Jltaveda Lohitaks* sarvakarmani Sadhaya Svaha" anJ worship Agni. 
Then worship in the centre and in the hectagon at the corners 
worship the Saptajihvft (seven tongues Hiranya, Gagana, Bakta, 
Krisna, Suprabha, Bahurupa, Atiraktiki and next worship within the 
pericarp of .the lotus the Anga Devat&s. Then rec.te the followmg 
otatras within the eight petals:-" Om Agnaya jatavedase namal," 
"Ot? Agnaye S»p,»jiuvaya nam*h," « Om' Agnaye HavyavShanaya 



1160 SRt MAD DEVt BHAGAVATAM. 



n*m»b," Om Agnaje As'vodarajaya namah," " Om Agnaye Vais'vAna. 
raya namah," "Om Agnaye Kaum&ra tejase namah," M Om Agnaye 
Vis'varaukhaya namab," " Om Agnaye Devamukhaya namah " » n j 
considering the forms to hold Sakti and Svastik, worship them. Then 
consider Indra and the other Lokap&las (Regents of the severs] 
quarters) situated in the jeast, south-east, and so-od together wit), 
their weapon*, the thunderbolt and the other weapons, and thus worship 
them. 

107-134. 0 Nftrada 1 Next purify the sacrificial ladles, etc., sruk, 
sruva, etc., and ghee ; then, taking ghee by sruva, go on with the 
Homa oeremony. Divide the ghee of the Ajyasthftl! (the vessel in 
which the ghee for the Homa purposes is kept) in three parts: 
take ghee from the right side and saying "Om Agnaye Svibi" 
offer oblations on the right eye of the Agni ; take ghee from the 
left side and saying " Om JJomay i Svaha offer oblations on the left 
eye of the Agni ; take ghee from the centra and saying, " Om 
Agnteomabhyam Sv&ha, offer oblations on the oentral eye of the Agni, 
Take ghee again from the right side and saying "Om Agnaye 
Svistakrite Svaha" offer oblations to the mouth of the Agni. Then 
the devotee is to repeat " Om Bhuh Svaha," " Om Bhuvah Svaha," 
" Om Svah Svaha " and offerthrioe the oblations ; next he is to offer 
oblations thrice with the Agni mantra. After this, O Muni ! for impreg- 
nation and each of the ten Samskaras, natal-ceremony, tonsure, etc, 
be is to repeat the Prapava Mantra and offer the eight oblations of 
ghee on each ooonsion. Now hear of the tenfold Samskftras:-(1) 
Inpregnation, (2) Purasavan (a ceremony performed as soon as a 
woman perceives the foetus to be quiok), (8) Stmantonnayana (a 
ceremony observed by women in the fourth, sixth or the eighth month 
of pregnancy), (4) Jata Karma (ceremony at the birth of a child), (5) 
NAmakaraoa, (naming the child), (6) Nijktaman. (a ceremony performed 
when a new-born child is first taken out of the house into the open 
air (usually ia the fourth month), (7) Annaprfts'ana (when the nee » 
put in the mouth of the child), (8) Chfldakaran. (the ceremony of be 
firs* tonsure, (9) Upanayana (holding the sacrificial thread , () 
GodAna and Udvaha (gift of cow. and marriage). Th "' 
in the Vedas. Next worship Siva Parv.tt, the Father and the MotM 
of Agni and take leave of them. Next in the name of Agni, ° 
five Samidhae (fuel) soaked in ghee and offer one oblation 8 
to each of the Avarana Devatas. , - 

Then take the gbee by the Sruk and covering it with the Srtiva, 
ton oblations to Agni, *nd MaW Gane.'. with mantrM ending .in V« f *• 



Book XII.] 



CHAPTER VII. 



1161 



(The Mahft Ganes'a mantras run as follows :— (1) Om, Om Svfthft (2) 
Om Srtm Svfthft, (3) Om Srtm Hrim Svfthft, (4) Om Sr'im, Hrim 
Klim Svahft, (5) Om Srim Hrim Klim Glaum Svfthft, («y Om Srim Hrim 
Klim Glaum Gam Svahft, (7) Om Srim Hrim Klim, Glaum' ityantah Gam 
Ganapataye Svfthft, (8) Om Vara Varada ityantah Svfthft, (9) Sarvajanam 
me Vas'am ityanto Svihft and (10) Anaya Svftha ityantah. 

Next perform in the Agni the Pitha Puja and meditate on the T)eya 
Istadeva and worship him. Next offer twenty-five oblations to his 
face, repeating the Mula Mantra. Then think of that and Agni Deva as 
one and the same, and then again as one with Atman. Then offer oblations 
to each of the Sadamga Devatfts separately. Then search for the Nftdis 
(veins) of Vahni and Teta Devatft and offer twenty one oblations. Then 
offer oblations to each of the two Devatas separately. Next offer one 
thousand and eight oblations to the If ta Deva with Til soaked in ghee 
or with the materials enumerated in the Kalpa. 0 Muni 1 Thus finish- 
ing the Homa ceremony, consider that the Ista Deva (the Devi), Agni 
and the Avarana Deities are all satisfied. Then, by the command of 
the Guru, the disciple is to take his bath and perform his Sandhyft, etc, 
and put on new clothes (cloth and -chftdar) and golden ornaments. 
Ha is to come then, to the Kunda with Kamandalu in his hand and 
with a pure heart. He is to bow down to the elders and superiors 
seated in the assembly and take his seat in his Asana. &ri Guru Deva 
then would look at the disciple with kind eyes and think the Chaitanya 
of the disciple within his own (the Guru's) body. Then the Guru 
Deva would perform the Homa and look at the disciple with a divine gaze, 
so that the disciple becomes pure- hearted and able to get the favours of 
the Devas. Thus the Guru must purify all the Adhvas (the passages) 
of the body of the disciple. 

Then the Guru is to touch respectively the feet, generative organ, 
navel, heart, forehead, and the head of -the disciple with Kurcha (a bundle 
of Kus'a grass) and til soaked in ghee, in his left hand and offer at 
each touch eight oblations, repeating the mantra " Om adya Sisyasya 
Kaladbvftnam Sodhayami Svfthft," " etc., Thus the Guru would pi-rify 
Kalftdhva (in the feet) Tattvftdhva (in the generative organ), Bhuva- 
»»Jhva (in the navel), Varnftdhva (in the heart), Padftdhva (in the fore- 
head) and Mantradhva (on the head), the six Adhvfts and think these 
all to be dissolved in Brahma (Brahmalma). 

135-155. Then, again, the Guru would think all these to be re-born 
from Brahma and transfer the Chaitanya of the disciple that was in 
him to the disciple, Tbon the Guru must offer Pfirnahuti and oonsider 

H6 



1162 



Sri mad DEVI bhAghvataM. 



the I$ta Devatfl, placed in the fire by the visarjana mantra for the 
Homa purposes, as entered into the water-jar. Ho is to perform a °ain 
the Vyarhiti Homa and offer all the Amg&hutis (oblations to all" the 
limbs) of the fire and take leave of the fire withdrawing the Deity 
from the jar, into his own body. Uttering then the Vausal Mantra 
he would tie the eyes of the disciple with a piece of cloth and would 
bring him from the Kunda'to the mandaia and make the disciple 
offer puspanjali (flowers in his palm) to the Ista deva. Then he would take 
away the bandage or piece of cloth from bis eyep and ask him to take Lis seat 
in the seat Kusasana. Thus the Guru, after havi ng purified the elements 
of the body of the disciple and performed the Nyasa of the Deya Mantra, 
would make the disciple sit in another mandala. Then he would touch 
the head of the disciple with the twigs (Pallavas) of the Kunda and 
repeat the Matrika Mantra and make him have his bath with the water 
of the jar which is considered as the seat of the Ista Deva. Then, 
for the protection of the disciple, he would sprinkle (abhiseka) him with 
the water of the Vardhani vessel placed already in the north-east 
corner. Then the disciple would get up and put on the pair of new 
clothes and besmear his whole body wtth ashes and sit clcse by the 
Guru. When the merciful Guru woull consider that the Siva ^akti 
has now passed out of his own body and that Divine Force, the Devi, has 
entered into the body of the disciple i. e. charged the disciple with 
the pass. Thinking now the disciple and the Devata <o 
be one and the same, the Guru would now worship the disciple with 
flowers and scents. The Guru would then ilace his right hand on 
the head of the disciple and repeat clearly in his right ear the Mahi 
Mantra of the Maha Devi. The disciple is to repeat also the Maha 
Mantra one hundred and eight times and fall prostrate on the ground 
before the Guru and thus bow down to the Guru, whom the disciple 
now thinks as the incarnate of the Deva. , .. 

The disciple, the devotee of tbe Guru, would now give as a Dak?i? 
all his wealth and property for his whole life to the Guru. Then he 
would give Daksina to the priests and make charities to the virgins.tbe 
Brahmanas, the poor and the destitute and the orphans. Here he is not to 
be miseriy in any way in tbe expenditure. 0 Nftrada ! ' Thus the die- 
oiple' would consider himself blessed and be would daily remain engage 
in repeating the Maha Mantra. Thus I have described to you «ove 
the most excellent Dikea. Thinking all these. y° u a ' e 
to remain ever engaged in worshipping the lotus feet of the Great Pevi. 
There is no Dbarma higher than this in this world for' the Btibm ^ t 
The followers of the Vedas would impart this Mantra according to 
- • - i: _.i„ ; „ n,,ir n «n Gribja Wto\» i and the IM"* 84 



BjmXIL] chapter viii, 1W8 

would also do the same according to tieir own Tantras. The Vaidik 
should not follow the Tantra rales and the Tantriks are not to follow the 
VaiJik rub*. Thus all the Sa»tras say. And this is the Sanatan Creed. 
Narayana said :— O Narada ! I have desoribed all about the ordinary 
Diksl that you questioned me. Now the essence in brief is this that you 
would remain always merged iu worshipping r.he Para Sakti, the Highest 
Force, the Maha Devi. What more shall I say than this that I have 
got the highest pleasure and the Nirvana, the peace, that passeth 
all understanding, from my daily worshipping That Lotus Feet duly. 
Vedavyasa said : — O Maharaja ! 0 Janamejayin ! After having said this 
Diksatattva, the highest Yogi Bhagavan Narayana, meditated by the 
Yogis, closed his eyes and remained merged in Sitiadhi, in the medita- 
'on of the Lotus Feet of the Devi. 

Knowing this Highest Tattvn, Narada, the chief of the Risis, bowed 
own at the feet of the Great Guru Narayana and went away immediately 
> perform the tapa*ya so tint hi also m'ght see the M.»ha Devi. 

Here ends the Seventh Chapter of the Twelftji Book on the DiksSvidhi 
r on the rules of Initiation in the Mahapnranam Sri Mad Devi 
thSgavatain of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER. VIII. 

1-8. Janamftjya spoke to Veda Vyasa: — O Rhagavan ! Thou art 
he knower of all the Dharmas and Thou art the chief, the crown of 
lie Pundits, knowing all the Sastras. Now I ask Thoe how is it that 
lie twice-born have ceased to worship the Highest S'akti, the 
'Syatriand they now worship the other Devatas, on tho 
We of the distinct oommand in the S'rutis that the worship of the 
rsyatri is nityft, that is, daily to be done at all times, especially 
"ring the three Sandhya times, by all those that are twice-born 'i 

In this world some are the devotees of Vifnu, some, the followers 
'f Gratjapati, some are K&palikas, some follow the doctrines prevalent 
« China ; some are the followers of Buddha or Charvaka ; some of theji 
l g»in wear the barks of trees and others roam naked. So various 
persons are seen having no trace of faith in the Vedas. 

0 Brahmana I What is the real oause underlying secretly here in this ! 
Kindly mention this to me. Again there are seen many men, well versed 
» various metaphysics and logic, our B. A's and M. A'sbut then, again, they 
b «e no faith in the Veda*, tfow is this ? Nd body wants anything om.n- 
*» to him consciously 1 . But ho* la it' that thes sopited learned men are 



1164 



I 



Sri mad BEvf bhAgavtam, 



fully aware-and yet they are wonderfully'void of any trace of faith in the 
Vedas ? Kindly mention the oause underlying this, 0 Thou ! The foremost 
oftheknowers of the Vedas! • 

There is, again, another question: — Thou hadst described before the 
glories of Manidvipa, the highest and the best place of the Devi. Now I 
want to hear how is that Dvipa greater than the great. Satisfy this 
servant of thine by describing these. If the Guru be pleased, he 
reveals even the greatest and the highest esoteric secret to his disciple. 

9-10. Suta spoke : —Hearing the words of the King Janamejaya, 
the Bhagavftn Veda Vyftsa began to answer the questions in due order. 
The hearing of this increases the faith of the twioe-born in the Vedas. 

11-30. Vyftsa said: — Well has this been asked by you, 0 King! 
in due tinne and in an appropriate moment. You are intelligent and 
it seems that you have got the faith in the Vedis. I no.» answer. Listen. 
In ancient days, the Asuras, maddened with pride, fought agiinst the 
Devas for one hundred years. The war was very extraordinary and 
remarkable. In this great war various weapons were used, variegated 
with numerous Mayas or ingenious devices. It tended to destroy the 
whole world. By the mercy of the Highest and the Most Exalte! Sakti, 
the Daityas were overcome by the Devas in that Great War. And 
they quitted the Heavens and the Earth and went to the nethor regions, 
the Pfttala. The Devas were all delighted and began to dwell on their 
own prowesses and became proud. They began to say :— " Why shall 
not victory be ours. Why are not our glories great ? We are by 
far the best! Where are the Daityas? They are devils, powerless. 
We are the causes of creation, preservation and destruction. We all 
are glorious, ! Oh ! What can be said before us in favour of the Asuras, 
the devils? Thus, not knowing the Highest Sakti, the Devas were 
deluded. At this moment, seeing this plight of the Devas, the World 
Mother took pity on the Devas and, to favour them, 0 kingl She appeared 
before them in the form of the Most Worshipful, the Great Holy Light. 
It was resplendent like ten million Suns, and cool as well like ten 
million Moons. It was brilliant and dazzling like ten million lightning 
flashes, without hands and feet, and exceedingly beautiful! Never was 
this witnessed before 1 Seing this Extraordinary Beautiful Lovely Light, 
the Devas were taken aback ; they spoke amongst themselves, thus:- 
"What is this! What is this!" Is this the work of the Daityas or 
some other great Maya (Magic) played by them or is it the •«* 
of another iororeating the surprise, of the Devas I 0 King I Thentbe J 
all assembled together and decided to »ppro*oh towards that Ado" 



Book XII.] CHAPTER VIII. im 

kight and to ask It what It was. They, "then, would determine its 
strength and decide what to do afterwards. Thus, coming to this 
ultimate conclusion, ladra called Agni and said :— " 0 Agni ! Yon are 
the mouth-piece of the Devas. Therefore do you go first and asceitain 
distinctly what this L'ght is. Hearing thus the words of Indra, Agni' 
elated by his own prowess, set out immediately from the place 
aD tl went to that Light. Seeing Agni coming, the Light addressed 
him thus:— "Who are you? "What is your strength? State this 
before Me. " At this Agni replied:—" I am Agni. All the yajBas, 
ordained in the Vedas are performed throngh me. The power of 
burning everything in this universe resides in me." Then that adorable 
Light took up a straw of grass and said: — " 0 Agni ! If you can 
burn everything in this universe, then do you burn this trifling 
slraw." Agni tried his best to burn the straw but he could not 
burn it . He got ashamed and fast went back to the Devas. Asked by 
the Devas, Agni told ihern everything and said:— O Devas! Know 
verily that the pride cherished by us that we are supreme, is entirely 
false." 

31-50, Indra t hen asked Vayu (wind) and said:—" O Vayu f 
You are dwelling in this universe, through and through ; by your 
effort?, all are moving; therefore you are the Prana of all; it is 
possible that all forces are oonoentrated within you. Go and ascertain 
what is this Light ? Verily I do not see any other person here than 
yiu whn can ascertain this great adorable Light. Hearing these 
sommendable words of Indra, Vayu felt himself elated ar.d went as 
Dnce to that place where was that Light. Seeing ths Vayu, the 
Light, the Yaksa, (the demi-god, the Spirit asked in a gentle language 
Wbo are you ? W hat strength is there in you ? Speak out all these 
to me." At this, Vayu -poka arrogantly " I am Matarisvan, I am 
Vayu ; about my strength, I can move anything and I hold every 
thing. It is through the strength of mine, that this universe is, and is 
alivo and brisk with movements and works. That Highest Mass ot 
Light then replied:-" 0 Vayu ! Move this straw that lies before you, 
»nd if you cannot, quit your pride and -go back to Indra 
Earned." At this Vayu tried all his might but, alas ! He could not 
wove the straw a bit from that place 1 

V&yu then gave up-his pride and returned to the Deva. and spoke 
4 » them all about the Yaksa (a sort of demi-god ; a ghost) O Uevas , 
0« pride is vain, In no way can we be able to ascertain the nature 
of ftrt Light. It seems that that Holy Light, adorable by aU. m 
•^ordinary. Then all the Devas spoke with ene yoioe to inara, 



116ft 



3Rt MAD DEVt bhAqavatam. 



" When You-" are the King of^ the Davas, better go yourself;^ 
asoertain the reality of Its Nature." Indra, then, with great p r id e , 
went hi-nself to the Light ; the Light, too, began to disappear gradually 
fnna the pkca, and ultimately vanished from Indra's sight. Wh en 
Indra found that he could not even speak to That Light, he became 
greatly ashamed and began to oonoeive of his own nothing-ness. He 
thought thus:—" I wo'nt go back to the Devas. What ehall I 8aj . 
to them? Never will I disclose to them my inferiority ; one is better 
to die than do this. One's self-honour is the only treasure of the great and 
honourable. If honour is gone, what use, then, i3 there in living? 
O King ! Then Indra, the Lorl of Deva*, quitted his pride and took 
refuge unto That Great Light which exhibited, ere long, such a glorious 
charaoter. At this moment, a cslestial voice was hiard from the 
Heavens: — " 0 Indra! Go on now and do the jap^ra, the reciting of 
the Maya Vija Mantra, the basic Mantra of Mayft. All your troubles 
will, then, be over." Hearing this celestial voice, Indra began to 
repeat the Maya Vija, the Seed Mantra'of Mtya, with rapt concentra- 
tion and without any food. 

51-61. Then on the ninth lunar day of the month of Chaitra 
when the Sun entered the meridian, suddenly there appeared in that 
place a Great Mass of Light as was seen before. Indra saw, 
then; within that Mass of Light, a Virgin Form in full youth. The lustre 
from Her body was like that of ten million Rising Sum ; and the 
colour was rosy red like a full-blown Java (lower. On Her forehead 
was shining the digit of the Moon ; Her breasts were full, and, 
though veiled under the cloth, they looked very beautiful. She was holding 
noose and a goad in Her two hands and H^r other two hands indicated 
signs of favour and fearlessness. 

Her body was deckel with various ornaments and it looked auspicious awl 
exceedingly lovely ; nowhere can be seen a woman beautiful like Her, 
She was like a Kalpa V-iksa (celestial tree yielding all desires) ; she was 
three eyed and Her braid of hair was encircled with MaiatI garlands. 
She was praised on Her four sides by the Pour Vedas, Incarnate, in their 
respective Forms. The brilliancy of Her teeth shed lustre on the ground as 
if ornamented with Padmar&ga jewels. Her face looked smiling. Her clothing 
was red and Her body was covered with sandalpaste. She was the 
Cause of all causes. Oh ! She was all Full of Meroy. 0 King Janamejay* 
Thus Indra saw, then, the Uma Pftrvatl Mahes'vart B hagavati and the 
hairs of his body stood on ends with eostaoy. His eyes were filled ^ m 
tears of lore and deep devotion and he immediately fell prostrate be » 



B,oiXn.] OttAPJER via im 

the feet of the Devi. Indra sang various hymns to Her and praised Her. 
He beeame very glad and asked Her " 0 Pair One ! A rt Thou that 
Great Mass of Light ? If this be, kindly state the cause of Tby appear- 
aneo." 0 King ! Hearing this, the Bhagavati replied. 

62-83. This My Form is Brahma, the Cause of all causes, the Seat 
of Maya, the Witness of all, infallible and free from all defects or blemi- 
hes. What all the Vedas and Upanisadas try to establish, what ought 
to be obtained, as deohred by all the rules of austerity, and for which 
the Brahmanas praatise Brahmaoharyam, I am all that. I have told 
you about that Brahma, of the nature of the Great Holy Light. The 
sages declare that That Brahman is revealed by " Om " Bnd"Hrim", 
the two Vijas (mystic syllables) that are My two first and foremost Mantras 
wherein I remain hidden. t create this universe with My two parts (in My 
two aspects); therefore My Vija mantra is two. " Om " Vija is denominated 
i Sachchidananda (everlasting existence, intelligence and bliss) and 
Hrim" Vija is Maya Prakriti, the Undifferentiated Consciousness ( 
arle manifest. Know, then, That Maya as 'the Highest Sakti and know 
'.e as that Omnipotent Goddess at present revealed before your eyes, 
s moon light is not different from the Moon, so this Maya S'akti in the 
;ate of equilibrium is not different from Me (The powerful man and 
le power he wields are not different. They are verily one and the same.) 
luring Pralaya (the Great Latency period), this Maya lies latent in Me. 
ithout there being any difference. Again at the time of creation, this 
ttya appears as the fructification of the Karmas of the Jivas. When 
lis Maya is potential and exists latent in Me, when Maya is Antarmukhi, 
is called Unrnantfested <and when the Maya becomes Kinetic, when 
10 Mlya i 8 Bahirmukhi, when She is in an active Kinetic state, it is said 
> be Manifested. There is no origin or beginning of this May&. Maya is 
r the nature of Brahma in a state of equilibrium. But, during the 
ginning of the creation, Her form consisting of the several Gunas 
ppears, when May* is Bahir Mukhi, She becomes Tamas, in Her Unmani- 
*ted state. 0 Indra! For this reason Her state of abstraction, and 
Morning introspective, this is Her Antarmukhi state ; it is known as 
Hjft and Her looking outward is Her Bahirmukhi state ; it is denominated 
} Tama, and the other gunas. From this comes Sattvaand then Rajas 
"d Brahma, Visnu and Mahes'a are of the nature of the three gunas. 
"^nft ha, the R v jo »nna in Him preponderating ; in Visnu, the Sattva 
»»» Prepond eratee and in Mahes'a, the Cause of all Causes, is said to reside 
h * Tamo guna. Brahma is known as of the Grose Body ; Visnu . w known 
l? °f the Subtie Body; and Rudra is known as of the Causal .Body and 
1 »m known as Turi}8, transcending the Gunas. 



lie* SRt MAD DflVl BHAGAVATAM 

TbW Turtya Form of Mine is called the state of equilibrium of the Gunae. 
ft is the Inner Controller of all. Bey>nd this there is another state 
of Mine which is called tha Formless Brahma (Brahman hiving 5n 
Forms). Know, verily, that my Forms are two, (2) as they are with 0[ 
without attributes (Saguna or Nirguna). That whioh is beyond MajJ 
and the Mayio qualities is called Nirguna (without Pr&kritic attribute) and 
that which is within Maya is called Saguna. 0 Indra ! After creating 
this universe, I enter within that as the Inner Controller of all and it 
is I that impel all the Jivas always to their due efforts and actions, 
Know, verily, that It is I that engage Brahma, Visnu and Rudra, the 
causes of the several works of creation, preservation and destruction of this 
uni versa; (they are performing their functions by My Command), 
Through the terror from Me the wind blows ; through my terror, the dun 
moves in the 3ky ; through My terror, Indra, Agni, end Yama do their 
respective duties. I am the Best and Superior to all. All fear Me. 
Through My Grace you have obtained victory in the battle. Know, 
verily, that it is I that make you all dance like inert wooden dolls as My 
m,ere instruments. You are merely My functions. I am the Integral Whole, 
I give sometimes victory to you and sometimes victory to the Daityas; 
Yea, I do everything as I will, keeping My independence duly and, accord- 
ing to the Karmas, jnstly Oh 1 You, all, have forgotten me though your 
pride aad sheer non-sense. You have been carried deep into dire delusion by 
your vain egoism. And know now that to favour you, this My Adorable 
Jjight has issued suddenly. Hence forth banish ever from your heart all 
your vain boastings and idle pratings. Take refuge wholly unto Me with 
all jour head, heart and soul, unto My Saohchidonanda Form and be 
safe, (kt times the Devas forget and so fall into troubles). 

84-03. Vyaea said :— Thus saying, the Mula Pakriti, the Great Devi, 
the Goddess of the Universe, vanished from their sight, The Devas, on 
the oilher hand, began to praise Her then and there, with rapt devotion, 
Since that day, all the Devas quitted their pride and engaged themselves 
in worshipping the Dev! devotedly. They worshipped the Gayatri Devi 
daily daring the three Sandhya tiroes and performed various YajSas and 
thus tbey worshipped Bhagavatt daily. Thuf, in theSatya Yuga, every body 
engaged themselves in repeating the Mantra Gayatri and worshipped *l» 
Goddess indwelling in the Pranava and flrf okara. 8o, See now for yourself, 
that the worship of Visnu or Siva or initiation in the Visnu Mantra or u> 
the &iva Mantra are not menti mei anywhere in the Vedss as to be done 
•l«»yi »nd for ever. (Tbey are done for a while and not required any »« 
when the objects Are fulfilled only the worship of Gayatri is always c 



B ooa XII.] CHAPTER IX. H6 9 

sory, to be done at all times, as mentioned in the Vedas. 0 Ki D g ! If a Brah 
manadoes not worship the Gayatri, know, then, for certain, that in every way, 
he is sura to go down lower and lower. There is no doubt in this. A Brahmin 
in not to wait, no never, to do any other thing ; he will have all his desires 
fulfilled if he worships only the Davi Gayatri. Bhagavftn Manu says that a 
Brahmin, whether he does any other thing or not, can be saved if he wor- 
ships only tae D'vino Mother G&yatri. (This worshipping the Gayatri 
is the highest, greatest, and most difficult of all the works in this universe). 
If any devotee of &va or Visnu or of any other Deity worships his de- 
sired Deity without repeating the Gayatri, he is sure to suffer the torments 
of hell. (Buc this age of Kali deludes the people and draws away their 
minds from reciting this Gayatri save a few of them.) 0 King 1 For 
this rei3on, in the Satya Yuga, all the Brahmanas kept themselves 
full/ engaged in worshipping the Glyatri atid the lotus feet of the Devi 
Bbagavati. 

Here ends the Eighth Chapter in the Twelfth Book on the appearance 
of the Highest $akti in the Mihapnrarmm $ri Mad Devi Bhagavatam 
of 18,000 verses by Maharsi Veda Vyasa. 

CHAPTER IX. 



1-20. Vyasa said : O King Janamejaya ! Once on a time, on 
account of an evil turn of Fate, (Karma) of the human beings, lndra did 
notnio ou this earth for fifteen years. Owing to want of rain, the famine 
appeared horribly ; and almost all the beings lost their lives. No one could 
count in every house the number of the dead persons. Out of hunger the 
paople began to eat horse»; some began to eat bears and pigs, some began 
to eat the dead bodies while some others carried on any how their lives. The 
people were so muoh distressed with hunger. that the mother did not refrain 
from eating her baby child and the husband did not refrain from eating his 
wife. 0 King | The Hrahmanas then united and after due discussioD, 
cvne to the conclusion thpt that they would go to the hermit Gautama 
who would be able to remove their distress. So all of them wanted to go 
"I'uckly to the hermit».jfe of the Muni Gautama. They began to say t— 
We hear that there is no famine in the hermitage of Gautama. Various 
persons are ruuniug there from various quarters." Thus coming td a 
delusion, the Brahmanas went to- the Gautama's AYrama with their 
servants and relations. Some went from the east ; some from the 
> some, from the west, and some from the north. Thus trom various 

147 



iiro Sat MAD DEVI bhaga.va.taM. 

quarters the people flocked thora. Seeing the Brahmanas coming, there, 
the Riei Gautam, bowed down to them and gave them a cordial welcome 
and served them with seats, ete. When all took their seats and became 
calm and quiet, Gautama enquired about their welfare and the cause of 
their arrival. They described everything about the dire famine and their own 
.Utee and expressed their deep regret. Seeing them very much distressed, 
the Muni gave them word not to have any fear ; he said 1 am to-day 
become blelsed by the arrival of the great ascetics and honourable person, 
like you. I am your servant. You consider all my houses as yours, 
Be quite 'comfortable. Bear no uneasiness. When your servant is alive, 
what fear do your entertain and whom do you fear? When the dement* are 
transformed into good merits by your mere sight, and when you have biased 
my house with the dust of your holy feet, then who is mo.e blessed than 
me ? 0 Vipras ! Kindly perform your Sandhyas, and Jnpam* and rest 
here at ease Vy&sa said :-" 0 King Janamej»ya ! Thus consoliug the 
Brahmanas, the Risi Gautama b.gan to worship the Gayatri Devi with 
rapt devotional trance. " O DM Gayatri ! Obe.sance to Thee ! lhoa 
art the Great Vidya, the Mother of the Vedas, Higher than the Highest; 
Thou art Vyarhiti represented by the Mantra » Om Bhur Bhuvah Svah;" 
O Mother ! Thou art the state of equilibrium i. e., the Turiya ; Thou art oi 
of the Form of Hrim; Thou art Svaba and Svadha ; Thou grantest the 
desires of the Bhaktas. Thou art the Witness of the three state,, 
Ja*rat (waking), Svapna (dreaming) and Susupti (deep sleep). Thou « t 
the'TuriyaandSachchidauanlaBrahm,. O Dovi ! Thou reddest » e 
Solar Orb and appearest as a ruddy girl in the morning, an yoothta 
maiden at noon and a black old woman in the evemng. 0 Dev 
Obeisance to Thee! Now shew favour on us at this severe famine tin* 
when all the beings are well nigh on the way to deetruoMon. 

21-40. Thus praised and worshipped, the World-Mother appeared » 
gav9 to the Ki V i one vessel (cup),full to the brim by whicb .every one «nb 
Id and nourished. The Mother told the Muni :-« Tins fall ««« 
r»iven bv me to you will yield whatever you wish." . 
S Thuseayin/the Devi Gayatri, Higher than the Highest, van 
Then, according to the wish of the Muni, came out fa. ft. ^ 
mountain, of cooked rice, various curries and sweetmeat, , leta ^ 
and fodder, silken clothings, varnous ornaments and var 
a „d vessels for sacrifi,ial purposes. In fact whatever he Man. fa 
wished, that erne out of the brimful cup, kW/* ™ » tfaer9 a0 u 
Then the Muni Gautama mil. I the other Mums 1&ale8 
gave them wealth, K r«ia», clothing*, ornaments, and the 8a Tt , 
and epoone and com and buffaloes for the .aor.Bo.al purp 



Book XII.] CHAPERIX. U71 

Munis then assembled »nd performed various yajiias. The placo all round,- 
then flourished and became so much prosperous that it looked like a 
second he»ven. Iu fact whatever fair and beautiful there exist in the 
Trilokas, all came from the brimful cup given by the Devi Gayatri. At 
this time the Munis, with sandalpaste all over on their bodies, and deco- 
rated with very bright ornaments looked like the gods aod their wives looked 
like goddesses. Daily utsabs began to be held in in the As'rama of Gautama. 
Nowhere were seen any diseases or dacoities a nd there was no fear from any 
such things. Gradually the As'rama'a boundary extended t> one hundred 
Yojanas (4 hundred miles) Hearing this greatness oi Gautama, many per- 
sons came thire from various quarters. And the Muni Gautama, too, gave 
them words " cast away fear " and fed them. The Devae, on the 
other hand, became very much satisfied by the various Yajnas and 
extolled the Muni's greatness. So much so, that the famous lncira 
the Lord of the Devas, came in the midst of tho assembly and extolled 
his greatness, thus : — "' This Gautama has fulfilled all our wishes and 
has verily become n Ktlpa Vriksi ( celostiat tree yielJing all desires)." 
If this man had not done such things, in this hard famine time, we 
would not have got the Havih offered in sacrifices and the prospect of 
our lives would have been at stake." O King Janamejiya I Thus the Muni 
Ciutama fed and nourished for twelve years all the Munis, like hi» sons 
m,d that plaorf came to be recognised as the chief centra (the Head 
luarters) of the Oftyatri Devi. Even to-day. all the Munis perform 
ith devotion the Purasacharanams and worship thrice the Bhagavati 
ayatri Devi Evt n to-day the Devi is there seen as a girl in the mornin«, 
i a youthful inaideu at noon, as an old woman in the evening. Then 
nee on a time, Narada, of best conduct, came there playing on his 
reat lute and singing in tune the highest glories of Gayatri and took 
11 seat in the assembly of '.he Munis. 

42-62. Seeing the tranquil hearted Narada coming there, Gautama 
nd the other Munis received him duly and worshipped him with the Padya 
ndArghya. In course of conversation he began to describe the glories 
f Gautama and said :— " O Best of Munis ! I have beard from the 
lonth of Indra, in the assembly of the Devas, your glories as to your 
upporting and feeding the pure-hearted Munis and I have come to see 
'cu. By the Grace of Sri Bhagavati Gayatri Devi, you havo now become 
blessed. There is no doubt in this. Thus saying, the Devarai Narada 
entered into the temple of the Devi Gayatri and with eyes, gladdened 
by love, saw the Devi there and offered due hymns in praise of Her and 
then ascended to the Heavens. Hore, on the other hand, the Brahraanas 
that were fed by Gautama, became jealous at so much honour offered 



1172 SRl MAD DEVl BHGAVATAM. 

to Gautama and tried their best so that no further honour be paid to I 
him. They further settled not to stay any longer in his As'raraa, when 
the next good harvest season oomes. (Thus his glories will wane). 0 
King ! Some days passed when good rains fell and there was an abundance 
cf crops e rery where and the famine ended. Hearing this, all the BrBh. 
mins united, Alas 1 O King ! to curse the Risi Gautama. Oh I Their fathers 
and mothers are blessed in whom do not arise such feelings of jealousy! 
This all ia the wonderful play of the powerful Time ; it cannot be expressij 
by any person. O Kingl These Brahmins created, by Maya, an aged cow, who 
was to die and pushed her in the sacrificial hall of the Muni Gautama at the 
time of the Homa ceremony. Seeing that cow entering into the enclosure 
where the Homa was being performed, Gautama cried out " Hoom Hoom" 
when the cow fell there and died. And the other Brahmanas instantly cried 
out " Look I Look I The wicked Gautama has killed the cow." Seeing 
this inconceivable event, Gautama was greatly nonplussed and, completing 
his Homa ceremony, entered into Samadhi and began to think the 
cause of it. Then, coming to know that this has been concccttd by the 
Maya of the Brahmins, he became angry like Rudra at the time of 
dissolution ; his eyes were reddened and he cursed the Risis, thus :- Oh 
vile Brahmins I When yon are ready to cause mischief to n^ unjustly 
then let you be averse to meditate and do the japam of the Devi Gayatn, 
the Mother of the Vedas. " For your this act, never you will be eager to 
perform any Vedio sacrificial acts or any action concerning there* 
There is no doubt in this. You will be always averse to the mantra o 
SivaortheTantraof&va. You will be always averse to Mfila P»™ 
gri Devi, to Her Dhyanam, mantra, to any conversation regara „ 
Her- to the visiting of Her place or Temple, to do worship and other cere, 
monies to Her, to see the Grand Festivals of the Devi, to singing the name, 
and glories of the Devi, to sit before the Devi and to adore Her. 

61-81 0 vile Brahmanas ! You will be always averse to see the 
festivals of §m, to worship Siva, to Rudr&ksa, to the Bel leaves, and 1. 1 J h 
holy Bbafma (ashes). You will be wholly indifferent to pract.se then 
ways of living as presented in the Vedas and Smritis, to preserve your 
duct good and to observe the path of knowledge to Advaita jDfinam,^^^ 
tise restraint of senses and oontinenoe, to the daily practices o ^ ^ 
Bandanam, to performing the Agnihotra ceremonies, to the m ^ ^ 
Vedas according to one's own &kba or to the daily stud.es 
teach those things or to give, as gifts, cows, etc., or to perio 
of the fathers, etc.,!or to perform Krichchra ChAndrayata and o be P ^ 
O Vile Brahmanas 1 As you are ready to do these — & 
hwto suffer for this that you will deeiit from worship"* 



Book XII.] CHAPTER IX. 1173 

Adorable Sri Bhagavati Devi and that you will worship the other Devas 
with faith and devotion and hold on your bodies S'amkha, Chakra and 
other sign 9 . You will follow the Kapalikas, Bauddha Sustras and other 
heretics. You will sell your father, mother, brothers, sisters, sons and 
daughters and even your wives too 1 

You will sell the Vedas,1 ir.has, and your Dharma. You will not feel 
ashamed in any way to sell all these. You will certainly have faith 
iu K&nailka and Bauddha opinions, Pafioharatras and Kama S'astras. 
0 vile Brahmans 1 You will not hesitate to go to your mother, 
daughters or sisters and you will always be licentious with others' 
wives and spend your time in that. This is not to you only but 
to the woraeu and men all that will come iu your families. Lot the Gayatri 
Djvi be always indignant with you and let you all go in the end 
t) the Andha Kupa hells, etc. Vyasa said: — "O Janamejaya 1 Thus 
taking the water symbolising the true rules and laws of creation, and cursing 
the Bi-ahmanas, the Muni Gautama went hastily to see the Gayatri Devi 
and, on arriving at the temple there bowed down to Her. The Davi, too, 
became surprised to see their actions. 0 King ! Even to day Her Lotus 
Face looks similarly astonished ! 

82-90, Then the Glyatri Devi told Gautama with amazement: — 
" 0 Gautama 1 The venom of the snake does not become less if you 
feed the serpents with milk ; so never mind all thei,e things; the Karmas 
Uke their peculiar turus ; it is ha<d to say when will happen what things. 
Now be peaceful. Do not be sorry. Hearing these words of the 
Devi, Gautama bowed down to Her and went thence to his own 
as'rama. Here, on the other hand, the Brahmanas forgot everything 
due to the curse of Ga itama, of the Vedas and the Gayatri Mantra. 
They then began to look at this event with wonder as unique and 
extraordinary. All united they afterwards repented and going before 
Gautama, fell prostrate at his feet. But they could not speak any 
word out of shame. Only they said frequently:-" Be pleased, be 
pleased with us." When all the assembly of the Brahmanas prayed 
to him for favour and grace, the Muni Gautama took pity on them 
and replied. My word will never turn out . false. You will have to 
remain in K&mbhipaka hell uptothe time when S'r! Krisna will take his 
incarnation. Then you will be born in the earth in the fcali a 
and whatever I have uttered will exactly come unto you. And it 
yo» are in eameet to avert my ourse then go and worsh.p the Lotus 
of S'ri Gayatri Devi. The iu no other remedy. 



2174 SrI mad devI bhagavatam. 



91-100- Vy&sa said: — Thus dismissing tbe Brahmanas, Gautama 
Muni thought that all these ocourrad as a result of Prarabdlu 
Karma and he became calm and quiot. For this reason, after Sri Krisiu 
Maharaja ascended to the Heavens, when the Kali age came, those 
cursed Brahmanas got out of the Kumbhip&ka hell and took their 
births in this earth as Brahmins, devoid of the three Sandhyas, devoid 
of the devotion to.Gayatri, devoid of fiith in the Vedas, advooatin» 
the heretics' opinion and unwilling to perform Agnihotra anl other 
relegious sacrifices and duties and they were devoid of Svadha and 
Svaha, They forgot entirely the Unraanifested Mula Praknti 
Bhagavati. Some of them began to mark on their bodies various 
heretical signs e. g., Taptamfidril, etc.; some became Kapa likas ; some 
became Kaulas ; some Bauddhas .and 9ome Jainas. Many of them, though 
learned, became lewd and addicted to other's wives and eii"awd 
themselves in vain and bad disputations. For these, they will have 
to go again surely to tha Kumbhipaka hell. So 0 King ! Worship 
with your heart and soul Sri Bhagavati Parames'vari Devi. Tha worship 
of Visnu or Siva is not constant (to be d»no everyday) ; only the 
worship of Sakti is to be constantly perfoimcd. For this reason 
whoever does not worship Sakfci is suro to fall. Thus I have 
answered all your questions. Now I shall describe the highest and 
most beautiful place, Manidvipa of the Primal Force Bhagaviti, the 
Deliverer from thi3 bondnge of world. Listen. 

Here ends the Ninth Chapter of the Twelfth Book on the cause 
of Sraddha in other Devas than the Devi Gayairi in the Mihapuranam 
Sri Mad Devi Bhigavatam of 18,000 verses by M-iharsi Veda Vyaia. 



CHAPTER X. 

1-20. Vyasa said:-" O King Janamejaya I What is known in the 
gratis, in the Subftla Upanisada, as the Sarvaloka over;the Brahmaloka, that 
is Manidvipa. Here the Devi resides. This region is superior to all the other 
regions. Henoe it is named "Sarvaloka." The Devi built this place of 
yore according to Her will. In the very beginning, the Devi Mula Praknti 
Bhagavati built this plaoe for Her residence, superior to Kailas'a. Vaikun- 
tha and Goloka. Verily no other place in this universe can stand before 
it. Hence it is called Manidvipa or Sarvaloka as superior to all e 
Lokas. This Manidvipa is situated at the top of all *b e w S lonS ' 



pK XtL] CHAPTER X. 1175 

3 d resemble* an umbrella. Its shvlow falli ou the Brabmauda and 
astroys the pains ani sufferings of this world. Surrounding this 
linidvipa exists an ocean oilled the Sudha Samudra, many yojanas wide 
od' many yoj inas deep. Many waves arise in it due to winds, 
/arious fishes and eonobes and other aquatic animals play and here 
be beaoh i3 full of clear sand like gems. The sea-shores are kept always 
'ool by the splashes of the waves of water striking the beach. 
Various ships decked with various nice Mags are plying to and fro. 
Various trees bearing gems are adorning the beach. Across this 
ocean, there is an iron enclosure, very long and eeven yojanas wide, 
very hi"h so as to block the Heavens. Within this enclosure wall 
the military guards skilled in war and furnished with various weapons 
are runniu» gladly to and fro. There are four gateways or entrances ; at 
every gate there are hundreds of guards and various hosts of the devotees 
of the Devi. Whenever any Deva come3 to pay a visit to the 
Jagadis'vari, their Vahanas (carr iars) and retinue are stopped here. 
0 Kin" ! This place is being resounded with the chimiugs of tbe 
bells of hundreds of chariots of the Devas and the neighings of their 
bovaes and the sounds of their hoofs. The Devis walk here and 
there with canes in their hands and they are chiding at intervals 
tbe attendants of the Devas. This place is so noisy that no one 
can hear clearly another's word. Here are seen thousands of houses adorned 
nth trees of gems and jewels and tanks filled with plenty of tasteful 
good sweet waters. O King ! After this there is a second enclosure 
wall, very big and built of white copper metal (an amalgam ot zinc 
or tin and copper); it is ,o very high that it almost touches the 
Heavens. It is hundred tin.es more brilliant than the preceding 
enclosure wall; there are many principal entrance gates and various 
trees here. What to speak of tbe trees there more than this that all 
trees that are found m this universe are found there and they beat- 
always flowers, fruits and new leaves! All the quarters are scented 
with their sweet fragrance I 

21-40. 0 King I Now hear, in brief, the names of some of th. 
trees that are found in abundance there:-lW, Vakula, Lodh a, 
KarniWra, Sins'apa, Deod&ra, Kauchanara, mango, Sumeru, i* . , 
Hinguia, Ela, La anga, Kat fruit tree, ntala, J£ 
Wla, Sala. Kankola, N.gabhd* Ponnlg., M jJ 
As'vakarna, Hastikarna, Tai.parna, Pomegranate, <^*» ^ 
Wira, Kurandaka, CUmpeya, Bandhuj.va, ^V^^ ; nakes) 

(usually coiled all over with cobrfis very black pouono 
S^daltree, Datetree, YuthikS, T&laparni, Sugercane, 



l l7( j SrI MAD DEVi Bri&GAVATAM. 

Khadira, BhvlWaka, Ruchaka, Kutaja, Bel tree and others, the Talasi 
and Malliki and other forest plant. The place » » ; erspersed ™ft 
vorious forests and gardens. At intervals there are wells, tank, 8to „ 
din. very much to the beauty of the place. The cuckoos are 
person every tree, and they are cooing sweetly, the bees are 
dSkS the honey and humming all around, the trees are emitting 
e Ld s,eet fragnnce all around. The trees are are c. n g cool 
ju.ces ana 0 geen here; on the topg 

nice shadows. The trees or » n4 
of these are sitting pigeons, parrots em e b.r ^ 
species and other buds of vanous ^« ^ ^ swaM , 

flaring at intervals carrying many ^ d T he bree Z e is stealing away 
and other aquatic animals are plapngm them Th b . ^ 

this Kamsya enclosure comes the Juri _ .ndo u . rf 

sqU are shaped and seven yojana b gh • J " ^ 

Kalpavri^as, beanng golden ^ ^ flow ^ ^ 

Thei perfumes sprea - ^ ^ ^ The , 

The k.ng of the ^ asons p ^ ^ ^ . ^ mada 

7Z^£Z the honey of the £ rs,and, with^ 

he lives here alway,wHh his - ^ They plfty 

5 r i.Thetwow.vasofSprmg ha ^ honey of 

with bunches , of flowers J h » f ^ ^ 1 Thi perfumea of the full 
raTw: :: a dT: a distance of tenyoiana, 

the musicians, live here with their wwes. ^ 

«.«0. The places round th« ar fflW with ^ ^ 

the spring and with the coojng of ^ Q KiDg , Nell 

int ensi6es the des.res of the am rou p > M yojana , 

comes the enclosure wall, made of lead, i g Th8 

Uin this enclosure there is ^ the gar en of the Santln ^ 

u., will be scorched by summer rays, va 
otherwise they will ° e * se nsualists here get 



Book XII.] CHAPTER X. lm 

r ulandi and they stalk to and fro with fans in their hands. There 
, witar to be found here very cool and refreshing. And owin* to 
hsri all the people here use this water. Next to thii lead ensure 
3 3IU9 « the wall made of brass, the Bfth enolosure wall. It is 8eve n 
yojanas long. In the centre is situated the garden of Hari Chandana 
trees. Its ruler is the Rainy Season. 

The lightnings are his auburn eyes ; the clouds are his armour, the 
thunder is his voice and the rainbow is his arrow. Surrounded by his 
hosts he rains incessantly. He has twelve wives :— (1) Nabhah Sri, (2) Na- 
bhahsya 6ri, (3) Svarasya, (4) Rasyasaiini, (5) Amba, (6) Dula, (7) Niratni, 
(8) Abhramanti, (9) Megha Yantika, (10) Varsayantl, (11) Chivunika, and 
(12) Varidhara (some say Madamatta. All the trees here are always seen with 
new leaves and entwined with new creepers. The whole site is covered all 
over with fresh green leaves and twigs. The rivers here always flow 
full and the current is strong, indeed ! The tanks here are very dirty like 
the minds of worldly persons attached to worldly things. The devotees 
of the Devi, the Siddhas and the Devas and those that conseorated 
in their life times t*nks, 'veils, and reservoirs for the satisfaction of the 
Uevas d^ell here with their wives. 0 King 1 Nest to this brass 
enclosure comes, the sixth enolosure wall made of five fold irons. It is 
seven yojanaa long. In the centre is situated the Garden of Mandara 
trees. This garden is beautified by various creepers, fbwers and leaves. 
The Autumn season lives here with his two wives Ifalakf mi and Urja. 
laksmi and he is the ruler. Various Siddha persons dwell here with 
their wives, well clothed. O King I Next to this comes the seventh 
enclosure wall, seven yojaDas long and built of silver. 

61-80. In the centre is situate J the garden of Parijata trees. 
They are filled with bunohe • of flowers. The fragrance of these Parijatas 
extend upto the ten Yojanaa and gladden all the things all around. Those 
who are the Devi Bhaktas and who do the works of the Devi are delighted 
with this fragrance. The Hemanta (Dewy) season is the Regent of this 
plioe. He lives here with his two wives Saha Sri and Sahasya Sri and 
with his hosts. Those who are of a loving nature are pleased hereby. 
Those who have become perfecb by "performing the Vratas of the Devi 
•'»« here also. O King I Next to this silver, there comes the eighth 
enclosure wall built of molten gold. It is seven Yojanas long. In 
the;oentre there is the garden of the Kadamba tree. The trees are always 
"?ered with fruit* and flowers and the honey is coming out always from 
kl >8 trees from all the sides. The devotees of the Devi drink this honey 
*iway 8 ftadiwl intense delight t the Dewy Season is the Regent of this 

148 



1178 SRt MAD DEVt BHA-GAVATAM, 

plaoe. He resides here with his two wires Tapah Sri and Tapasya Sri 
and his varioaa hosts, and enjoys gladly various objects of enjoyments 
Those who had made various gifts for the Devi's satisfaction, those great 
Siddha Purusas live here with their wives and relatives very gladly in 
various enjoyments. 0 King ! Next to this golden enclosure Wi jj 
comes the ninth enclosure made of red Kum Kum like (saffron) Puspa. 
raga gems. The ground inside this enclosure, the ditches or the basins 
for water dug round their roots are all built of Pusparaga gems. Next 
to this wall there are other enoloiure walls built of various other gems 
and jewels ; the sites, forests, trees, flowers birds, rivers, tank*, lotuses, 
inandapas (halls) and their pillars are all built respectively of those 
gems. Only this is to be remembered that those coming nearer and 
nearer to the ceutre are one lakh times unre brilliant than the ones 
receding from them. This is the general rule observed iu the construction 
of these enclosures and the articles contained therein. Here the ttegonts 
of the several quarters, the Dikpalas, representing the sum total of 
the several Dikpalas of every Brahmanda and their guardians reside. On 
the eastern quarter is situated the Amaravati city. Here the high- 
peaked mountains exist and various trees are seen. Indra, the Lord 
of the Devas, dwells here. Whatever beauty exists in the separate 
Heavens in the several places, one thousand times, rather more than 
that, exists in the Heaven of this cosmic Indra, thn thousand-eyed, bjra. 
Here Indra mounting on the elephant Aiiavata, with thunderbolt in 
his hand, lives with Sachi Ddvi und other immortal ladies and with 
the hosts of the Deva forces. 

On the Agni (south-eastern) corner is the city of Agui. This repre- 
sents the sum total of the several cities of Agni in different Brahman- 
das. 

81-100. Here resides the Agci Deva very gladly with his two wives 
Svaha and Svadba and with his Vahana and the other Devas. On the 
south is situated the oity of Yama, the God of Death. Here lives 
Dharma Raja with rod in his hand and with Chitragupta and several 
other hosts. On the south-westen corner is the place of tba lUksasis. 
Here resides Nirriti with his axe in his hand and with his wife and other 
RAkeasas. On the west is the city of Varuna. Here Varuna rljj 
resides with his wife VArunf and intoxicated with the drink of V run 
honey ; his weapon is the noose, his V&bana ie the King of fishes and » 
eubjeote are the aquatic animals. On the north-western corner » 
Vftyudeva. Here Pavana Deva lives with his wife and with the * 
perfect in the practice of Pr*nAy4o>a. He bold, a ftag » 



Book Xll.j CHAPTER XI. jj^ 

His Vahana is deer aad his family consists of the.fortynine Vayus. On 
the north resides the Yakjas. The corpulent King of the Yaksas, 
Kuvera, lives here with his Saktis Vriddhi and Riddbi, and in posses- 
sion of various gems and jewels. His generals Manibhadra, Purna 
bhadra, Manimftn, Manikandhara, Manibhusa, Manisragvi, Manikar- 
mukadhari, etc, live here. On the north eastern corner is situated the 
Rudra loka, decked with invaluable gems. Here dwells the Rudra Deva, 
On His back is kept the arrow-case and he holds a bow in his left hand, 
lie looks very angry and his eyes are red with anger. There are other 
Rudras like him with bows and spears and other weapons, surrounding 
him. The faces of some of them are distorted ; some are very horrible 
indeed ! fire is coming out from the mouths ef some others. Some have ten 
hands ; some have hundred hand; and some have thousand hands ; some 
have ten feet ; some have ton heads whereas some others have three eyes. 
Those who roam in the intermediate spaces between the heaven and 
earth, those who move on the earth, or the Rudras mentioned in the 
RudnUhjaya all live here. 0 King ! tsana, the Regent of the north 
eastern quarter lives here with Bhadrakali and other Matriganas, with 
Kotis and Kotis of Rudrants and with Damans and Vira Bhadras 
and various other S\\ktis. On his neck there is a garland of skulls, 
on his hand there is a ring of snakes ; he wears a tiger skin ; his upper 
clothing is a tiger skin and his body is smeared with the ashes of 
the dead. He sounds frequently his Damaru ; this sound reverberates 
on all sides, he makes big laughs called A Uahasya, reverberating through 
the heavens. He remains always surrounded with Pramathas and Bhutas ; 
they live here. 

Here ends the Tenth Chapter of the Twelfth Book on the 
description of Mani Dvina in the Mabapuranam Sri Mad Devi 
Bhagavatam of 18,000 verses by Maharsi Veda Vyasa. 



CHAPTER XI. 

1-30. Vjasa said:— " O King Janamejaya 1 Next to this Pusparaga 
mani enclosure wall domes the tenth enclosure wall, made of Padmarftga 
m »ni, red like the red Kunknma and the Rising San. It is ten yojanas 
b 'gh. All it, grouad> entrance gates and temples and arbours are all made 
"f Padmara> mani. Within this reside the sixtyfour KalA* or Sub-Saktis 
adorned wift various ornaments and holding weapons in their hands. 

of them, has a separate Loka (region) allotted and with.n this 
Lok » be ha* get his own formidable weapons, Vahanas, families and their 



!i86 SRt MAD DE Vt Bit iGA.VATA.At. 

letter, or Governor,. OKiug! No* haar the name, of the sbtyfou, 
Kalai— They are-.-Pingattkst, Vi^alaks?, Samnddh., Vnddhi, Sraddha, 
Svaha, Svadha, Maya, Satigna, Vasundhara, Trilokadhltri, Savitrt, 
Gayatrl, TridasWvart. Surttpa, Bahurup*. Skandamata, Acbyutapnya, 
Vimala, Amala, Arunt, Arunf, Prakriti, Vikriti, Sneji, Sthit>, Sararlut., 
S.ndhyft, M&tft, Salt, Hamst, Mardika, Vajrikl, Para, Devam&ta, 
Bhagavatf, Devaki, Kamalasana, Trimukhi, Saptaraukht, Surisura 
vimardin i, Lambosthf, tirdhakes'i, Bahustrsft, Vrikodart Ratharekhah- 
vaya, Sas'ireka, Gaganavega, Pavanavega, Bhuvanap&la, Madanatura, 
AnangA, Aoangamathana, Anangamekhala, Anaog.kusuma, Visvatupa, 
Surftdika, KeayamkarJ, Aksyobhya, Satyavadini. Bahurdpa, Suobmata, 
Udar&andVagis'l, These are the sixtyfour Kalfts. All of them have 
got luminous faces and long Lolling toogues. Fire is always coming out 
from the faces of all of them. The eyes of all of them are red with 
anger. They are uttering:-We will drink all the water and thus dry 
up the oceans; we will annihilate fire, we will stop the flow of 
air and control it, To-day we will devour the whole umverse ^and 
forth. AH of them have got bows and arrows » the, hand, 
are eager to fight. The four quarter, are bemg «n* « d * 
the dashing of their teeth. The hairs on the* heads are .11 t»,n 
and they stand upwards. Each f them has one hundred Aksaub, > ™ 
under them. 0 King! What more to say than this that eae 
them has got power to destroy one lakh « ^ 
one hundred Aksaubinl forces also can do the same «• 
thing that is not impracticable with them. What they can 
cannot be conceived b 7> mind nor can be uttered » speec . A 
war materials exiet within their «^ A .. C ^^ii - 
weapons, and forces all are unlimited. All " lo6Ur8 
Jy at all times and in abundance. Next com s the eleven ^ 
wall built of Gomedamani. It is ten Yojanas h.gb I* ^ 
newly blown Java flower. All the ground, trees, ' V* ^ 

^ .U other things are all red and built of Gomedaman,. JB. rf 
the tbirty-two MahaSakti. adorned with vanous jw£» ^ ^ 
Gomedamani and furnished with various weapon. 1 
eager to fight. Their eyes are always ,ed with «f«; bim 
are like Probes and their bands U him down," 

..Beat bim," "Cut bim," "Tear b„x i asunder, B rf lbe 

are the words constantly uttered by them. The i ^ 
place alway. worship them. Each of them ten A » h , 
Jhese are inordinately powerful. It » -P«* 0 j^rf* 
It -ems that each S'alrti can easily destroy one 



CHAPTER Xt. 



118\ 



Innumerable ohiriots, etaphants, horses, etc., and other vahanas are here. 
Verily all the war materials of the Devi Bhagavati are seen in this 
Go-meda-mani enolosure. 

31-51. Now I am mentioning the auspicious, sindastroying names of 
theBe Saktis:— Vidya, Hr!, Pu?ti» PrajSa, Sin! vali, Kuhu, Rudra, Virya, 
Prabhl, Nanda, Posani, Riddbida, Subha, Kalaratri, Maharatri, Bbadra 
Kali, Kaparddini, Vikriti, Dandi,, Mundini,, Sendukhanda, Sikhandini, 
Nis'umbha s'umbha mathani, Mahisasura marddini, Indrani, Rudrani, 
Sankai&rdha saririni, Nftri, Narayani Tris'ulini, Palini, Ambika, and 
Hladini. (See the Daksina Murti Samhita and- other Tantras.) 

35. Never there is any chance that they will be defeated any 
where. Hence if all those Saktis get angry at any time, this Brahmanda 
ceases to exist. Next to this Go-meda enclosure comes the enclosure made 
of diamonds. It is ten yojanas high ; on all sides there are the entrance 
gates ; the doo rs are hinged there with nice mechanisms. Nice new 
diamond trees exist here. All the roads,' royal roads, trees, and the 
spaces for watering tbeir roots, tanks, wells, reservoirs, Sflranga and 
other musical instruments are all made of diamonds. Here dwells 
Sri Bhuvanes'vari Devi with Her attendants. 0 Eing I Each of 
them has a lakh attendants. AH of tbem are proud of their beauty 
Some of them are holding fans in their hands ; some are holding 
cups for drinking water ; some, betelunts ; some are holding umbrellas ; 
some ohowries ; some are holding various clothings ; t some flowers ; 
some, looking glasses ; some, saffrons ; some collyrium, whereas some 
others are holding Sindura (red lead). Some are ready to do the painting 
works; some are anxious to champoo the feet; some are eager to 
make Her wear ornaments ; some are anxious to put garlands 
flowers on Her neck. All of them are skilled in various arts of enjoy- 
ments and they are all young. To gain the Grace of the Devi, 
they consider the whole universe as trifling. Now I shall mention 
to you the names of the attendants of the Devi, proud of tbeir 
possessing lots of amorous gestures and postures. Listen. They are:— 
Anangar&pa, Anangamadana, Madanatur&, Bhuvanavega, Bhuvana- 
palika, Sarvas'is'ira, Anangavedana, Anangamekhala, these are the 
Eight Sakhis. Bach of them is as fair as VidyullaM. Each is 
adorned with, various ornaments and skilled in all actions. When 
they walk to and fro with canes and rods in their hands in the service of 
the Devi, they look as if the lightning flashes glimmer on all sides. 

52-71 On the outer portion of the enolosure wall on the eight sides are 
situated the dwellingjhouses of these eight Sakhis and they are always full 
of various vahanas and weapons, Next to this enolosura of diamond 



ilia SrI mad DEvf bhIgavatam. 



comes the thirteenth enclosure wall made of Vaid&rya tnani, It, 
height is ten yojanas. There are entranoe gates and doorways on the 
four side*. The court inside, the houses, the bigrdads, wells, tanks 
ponds, rivers and even the sands are all made of Yaidurya m&J 
On the eight sides reside the eight Matrikas Brahmi, etc,, with their 
hosts. These M&trikfts represent the sum-total of the individual 
Matrikas in every Brahmanda Now hear their names: — (I) Brahmi 
(2) Mfthes'vari, , (3j Kaumari, (4) Vaisrtavi, (5) Varfthi, (6) Indrant, 
(7)Chamunda, and (8) MabaLaksmi. 

Their forms are like those of Brahma and Rudra and others. They are 
always engaged in doing good to the Universe and reside here with their 
own Vahanas and weapons. 

60-61. A t the four gates, the various Vahams of Bhagavati remain 
always fully equipped. Somewhere there are Kotis and Kotis of elephants. 
At some places there are Kotis and Kotis of horses ; at others there are 
camps, houses, at others there are swans, lions; at others there are Garudas; 
at other places there are peacocks, bulls and various other beings all 
fully equipped and arranged indue order. Similarly the above mentioned 
animals are yoked to Kotis and Kotis of chariots ; there are coachmen 
(syces) ; at some places flags are fluttering high on them so as to reaoh 
the heavens and thus they are adding beauty. At other places the aerial 
cars are arranged in rows, countless, with various sounding instruments in 
them, with flags soaring high in the Heavens and endowed with various 
ensigns and emblems. 0 King I Next to this Vaiddrya enclosure, comee the 
fourteenth enclosure wall built of Indranilamani; its height is ten Yojanas. 
The court inside, houses, roads, wells, tanks anc reservoirs, etc., all arebuilt 
of Indranilamani. There is here a lotus consisting of sixteen petals extending 
to many Yojanas in width and shining like a second Svdars'ana Chakra. 
On these sixteen petals reside the sixteeu Saktis of Bhagavati, with their 
hosts. Now I am mentioning the names of these, Hear :— Karah 
Vikarftll. Uma, Sarasvati, Sri, Durg9, Usa, Laksmi, Sruti, So* 
Dbriti, Sraddhl, Medha, Mati, Kftnti, and Arya. These are the 16 Ssktis. 
They all are dark blue, of the colour of the fresh rain-cloud ; They wield m 
their hands axes and shields. It seems they are ever eager to fight. 
King ! These Saktis are the Rulers of all the separate Saktis of the other 
Brahmandas. These are the forces of Sri Devf. 

72-90. Being strengthened by the Devi's strength , these are 
surrounded by various chariots and forces, various other Saktis foil** 
them. If they like, they can cause great agitation iu the whole universe 
Had I thousand faces, I would not have been able to describe wb»t » 



Boox XII.] 



CHAPTER XI. 



1193 



amount of strength they weild. Now I desoribe the fifteenth enolosare 
W8 H : _LUtea, Next to this Indranilmani enolosare, oomes the en- 
closure made of pearls|(mukta),!very wide and ten Yojanas high. The court 
inside, its space, trees, all are built of pearls. Within this enclosure there 
it a lotus with eight petals, all of pearls. On these petals reside the eight 
$aktis, the advisers and ministers of the Devi. Their appearances, weapons, 
dresses, enjoyments, everything is like those of fSrijDevi. Their duty is to 
inform the Devi of what is going on in the Brahmandas. They are skilled in 
all sciences and arts and clever in all actions. They are very clever, skilful 
and clever in knowing beforehand the desires and intentions of Sri Devi 
and they perform those things accordingly. Each one of them has many 
other &aktis who also live here. By their Jnana §akti they know all th e 
news concerning the Jivas in every Brahmanda. Now I mention the 
names of these eight Sakhis. Listen. Anangakusuma, Anangakusuma- 
tut a, Anangamadanfi, Ananga madanatura, Bhuvanapala Gaganavegfi, 
gas'iiekha, and Gaganarekhft. These are the eight Sakhis. They look red 
like the Rising Sun j and in their four hands they hold noose, goad, and 
signs of granting boons and "no fear." At every instant they inform Sri Devi 
of All the Events of the Brahmanda. Next to this comes the sixteenth 
enclosure wall made of emerald (marakata) ; it is ten Yojanas high ; 
the court inside, its space, and houses and everything are built of 
emeralds (marakata mani). Here exist all the good objects of enjoyments. 
This is hexagonal, of the Yantra shape. And at every corner reside the 
Devas. On the eastern corner resides the four-faeed Brahma ; he lives 
with Gayatri Devi ; he holds Kamandalu, rosary, signs indicating " no 
fear" and Danda (rod). The Devi Gayatri is also decorated with these. Here 
all the Vedas', Smritis, the Puranas, and various weapons exist incarnate 
in their respective forms. All the Avataras of Brahma, Gayatri, and Vya- 
hritis that exist in this Brahmauda, all live here. On the south-west corner 
Maha Vis uu lives with Savitri ; He holds conch sholl, disc, club, and lotus. 
Sivitri has got also all these. The Avataras of Vis mi that exist in every 
Brahmanda Matsya, Kurma, etc., and all the Avataras of Savitri that 
exist in every universe, all dwell in this place. On the north western 
corner exists Maha Rudra with Sarasvati. Both of them hold in their 
lands Paras' u, rosary, signs granting boons and " no fear." 

91-110. All the Avataras of Rudra and Parvati (Gauri, etc.) facing 
oath that exist in all the Brahmandas, dwell hero. 

All the chief Agamas, sixtyfour in number and all the other Tantras 
eside here, incarnate in their due forms. On the south-eastern 
°mer, the Lord of wealth, Kuvera, of Bhagavati, surrounded by roads 



1184 



SRt MAD DEVt BHAGAVATAM 



and shops resides here with Maha Laksmi and his hosts holding tie 
jar of jewels (Mani Karandika). On the western corner exists always 
Madana wioh Rati, holding noose, goad, bow and arrow, All his 
amorous attendants reside here, incarnate in their forms. On the 
north-eastern corner resides always the great hero Ganes'a, the 
Remover of obstacles, holding noose and goad and with his P us ti 
Devi. OKingl AH the Vibhfitis (manife stations) of Ganes'a that exist 
in all the universes reside here. "What more to say than this, that 
Brahma and the ' other Devas and Devis here represent the sum-total 
of all the Brahmas and the Devas and the Devis that exist in all 
the Brahmandas. These all worship $ri Bhagavati, remaining in their 
own spheres respectively. 0 King 1 Next come the seventeenth enclo. 
sure wall made of Prabala. It is red like saffron and it is one 
hundred Yojanas high. As before, the court inside, the ground and 
the houses all are made of Prabala. The goddesses of the five, 
elements, Hrillekba, Gagar.a, Rakta, Karalika, and MahochchhuBoift 
reside | here. The colours aud lustres of the bodies of the goddesssfs 
resemble those of the elements over which they preside respectively 
All of them are proud of their youth and hold in their four handB 
noose, goad and signs granting boon s and " no fear." They are 
dressed like S'ri Devi and reside here always. Next to this comes 
the eighteenth enclosure wall built of Navaratna (the nine jewels). 
It is many yojanas wide. This enclosure wall is superior to all others 
and it is higher also. On the four sides there exist innumerable houses, 
tanks, reservorirs, all built of Navaratna ; these belong to the Devis, the 
presiding Deities of A mnayas (that which is to be studied or learnt by 
heart; the Vedas). The ten Maha Vidyft s Kali, Taia, etc., of S'ri Devi and 
the Mahabhedas, that is, their all the Avataras all dwell here with their 
respective Avaranas, Vahanas and ornaments. All the Avatftras o 
S'ri Devi for the killing of the Daityas and for showing favour to 
the devotees live here. They are Pas'arpWes'vari, Bhuvanes'vari, 
Bhairavi, Kapala Bhuvanes'vari, Amkus'a Bhuvanes'vari, Pram » 
bhuvanes'vari, S'ri Krodha Bhuvanes'vari, Tripuias'varudba, Nityakhnn » 
AnnapurnA, Tvarita, and the other avataras of Bhuvanes'vari, and KM . 
Tara and the other Mahavidyfts are known as Mahavidyfts. They ive 
here with their Avarana Devatfts, Vahanas, and ornaments res peotivey. 
(tfote—The Avarana Deities are the attendant Deities). Here ^ 
also the seven Kotis of De*U presiding over the Maha Mflnt ^ are 
brilliant and fair like. theKoti Suns. OKingl Next to this en ^ 
wall cornea (he chief and orowning palaoe of S'ri Dev. 



BOOK Xtt.} 



CHAPTER XII. 



Chintamani gems. All the articles within this are built of Chintamani 
<rems. Within this palace are seen hundreds and thousands of pillars. 
Some of these pillars are built of Saryakantamani, some are built of 
Chandrakanta mani, and some are built of Vidyufckanta mani. O 
King I The lustre and brilliance of these pillars is so strong that no 
articles within this palace are visible to the eye. (Note:— The face 
of the Gjddes Kali is so bright that it Appain like a sha law, i. e. black). 

Here ends the Bleventh Chapter on the description of the enclosure 
walls built of Padmarftga mani, etc., of the Mani Dvipa in the 
MaMpuranam S'ri Mad Devi Bhagavatam of 18,000 verses by 
Maharsi Veda Vyasa. 



CHA.PIER XII. 

1-17. Vyasa said:— "0 King Jaaamejaya ! The Rutnagriba, above men- 
tioned, ie the Contral, the Chief and the Crowning Place of Mula Prakriti, 
(The nine jewels are:— (1) Mukta, (2) Manikya, (3) Vaidurya, (4) 
Gomeda, (0) Vajra, (6) Vidruma, (7) PadmarAga, (8) Marakata, and 
0») Nila). This is situated in the centre of all the enclosures. Within 
this there are the four Mandapas i. e., halls built of one thousand (i.e., inn- 
umerable) pillars. These are the S'ringilra Mandapa, Mukti Mandapa, Jnlna 
Mandapa and Ekanta Mandapa ; on the top there are canopies of various 
colours ; within are many scented articles scented by the Dhupas, eto. The 
brilliance of each of these is like that of one Koti Suns. On all sides of 
these four Mandapas there are nice groups of gardens of KaVmira, Mallika, 
and Kunda flowers. Various scents, and scented articles, for example, of musk, 
etc., are fully arranged in due order. There is a very big lotus tank here; 
the steps leading to it ire built of jewels. Its water is nectar, on 
it are innumerable full-blovvn lotuses and the bees are humming 
aWays over them. Many birds, swans, K&randavas, etc., are swimming 
to and fro. The sweet scents of lotuses ace playing all round. In 
tat, the whole Manidvipa is perfumed with various scented things. 
Within the Sring&ra M»ndapa, the Devi Bhagavati is situated in the 
centre on an Asana (seat) and She hears the songs sung in tune y 
tbe other Devls along with the other Devas. Sim.larly s.tt.ng on 
*• Mukti Mandapa, Sha frees the Jiv* from the bon age th 
-Id. Sitting 'on the Juan, Mandapa, She g.ves ™ir** - 
^na, and silting on the fourth BWnU Mandapa, ^ 
Her ministers, the Sakhis, Auanga Kusuma, etc , on the ^ oo, P ese 
'-n, etc., of the universe. 0 King 1 Now I ^.^^J** 
-in,Kha, ir oomofSM Devt. Listen. TbeKhJs Mahal W£ 
Bl *g»Yati is nwae d §rf ChintAmani Griha. Within this is P I«»a 



1186 



3rI mad DEVI bhAqavatam. 



platform, the dais and sofa whereon the Devi taketh Her 'aonourabla seat 
The ten S'akti-tattvas form the staircases. The four legs «e (1) Brahma, (2) 
Visnu, (3) Rudra, and (4) Mahes'vara. Sadas'iva forms the upper covering 
plank. Over this Sri Bhuvanes'vara Maha Deva or the Supreme Architect 
of the Universe is reigning. Now hear something about this Bhuvanes'vara 
Before creation while intending to sport, the Devt Bhagavati divided Her 
Body into two parts and from the right part created Bhuvanes'vara. 
He has five faces ■ and each face has three eyes. He has four hands 
and He is holding in each hand deer, signs indicating do not fear, axe, 
and signs granting boons. He looks sixteen years old. The lustre of 
of His Body is more beautiful then Koti Kandarpas and* more fiery 
than thousand Suns; and at the same-time cool like Koti Suns, 
His colour is crystal white, and on His left lap "S'ri Bhuvanes'vari 
Devi is always sitting. 

18-29. On the hip of S*rf BhuvanesVari, is shining the girdle with 
small tinkling bells, built of various jewels ; the ornaments on the arms are 
made of burnished gold studded with Vaiduryamanis; the Tatanka onw 
men's on Her ears are very baautiful like Srlohakra and they enhance 
very much the beauty of Her lotus faoe. The beauty of Her forehead 
vies with, or defies the Moon of the eighth bright lunar day. Her lips chal- 
lenge the fully ripened Bimba fruits. Her face is shining with the Tilaka 
mark made of musk and saffron. The divine crown on Her head is beau- 
tified with the Sun and Moon made of jewels ; the nose ornaments are like 
the star Venus and built of transparent gems, looking exceedingly beau- 
tiful and shedding charming lustre all around. The neck is decorated 
with necklaces built of gems and jewels. Her b.'aasts are nioely decora- 
ted with camphor and saffron. Her neck is shining like a conohshell 
decorated with artistic designs. Her teeth look like fully ripe pomegra- 
nate fruits. On Her head is shining the jewel crown, Her lotus face is 
beautified with alak* as if these are mad bees. Her navel is beautiful like 
the whirls in the river Bhagirathi; Her fingers are deoorated with jewel rings; 
She has three eyes like lotus leaves ; the lustre of Her body is bright like 
Padmaragamani cut and carved and sharpened on stone. The bracelets are 
adorned with jewel tinkling balls; Her neck ornaments and medals are 
studded with gems and jewels. Her hands are resplendent with the lustre o 
the jewels on the fingers ; the braid of bair on Her head is wreathed wit 
a garland of Mallika flowers; Her bodice (short jaoket) is studded wito 
various jewels. 

30-45. 0 King I S*r! Devi is slightly bent down with the weight of Her 
very high hard breasts. She has four hands and She is holding noose, g° 
and signs granting boons and "fear, do not." The all -beautiful a 1 »^ 
oifol Devi is full of love gestures and beauties. Her. voiqe if sweeter ^ ^ 



Moods if they rise simultaneously on the sky. The Sakhis, attendants, the 
Devas and the Devts surround Her on all sides. Iohcha Sakti, J nana Sakti, 
and Kriya 3akti all are present always before the Devi. Lajjft, Tusti, Pusti, 
Kirti, Kanfci, Ksamft, Dayft, Buddhi, Medha, Smriti, and Lakjmi are 
always seen here incarnate in their due Forms. The nine Pitha Sakti?, 
Jayft, Vijayft, Ajita, Aparajita, Nityft, Vil&sini, Dogdhri, Aghora, and 
Mangala reside here always and are in the service of the Devi Bhuva- 
nes'varf. On the side of the Devi are the two oceans of treasures; from 
these streams of Navaratna, gold, and seven Dhatus (elements) go out 
and assume the forms of rivers and fall into the ocean Sudha Sindhu. 
Because such a Devi BhuvanesVari, resplendent with all powers and 
prosperities, sits on the left lap of Bhuvanes'vara, that He has, no doubt 
acquired His omnipotonoe. O King ! Now I will describe the dimensions 
of the Chintamani Griha. Listen. It is one thousand Yojanis wide; 
its centre is very big; the rooms situated further and further are twice 
those preceding them. It lios in Antariksa (the intervening space) 
without any support. At the times of dissolution and creation it con- 
tracts and expa ids like a cloth. The lustre of this Chintamani Griha is 
comparatively far more bright and beautiful than that of other enclosure 
walls. Sri Devi Bhagavati dwells always in this place. 0 King 1 AH 
the great Bhaktas of the Devi in every Brabmanda, in the Devaloka, in 
Nagaloka, in the world of men or in any other Ioka, all those that were 
engaged in the meditation of the Devi in the sawed places of the Devt 
and died there, they all oome here and reside with the Davi in great joy 
and festivity. 

46-59. On all sides rivers are flowing; some of ghee, some of milk, 
curd, honey, nectar, pomegranate juice, jambu juice, and some of mango 
juioe, sugarcane juices are flowing on all sides. The trees here yield 
fruitB according to one's desires and the wells and tanks yield water also 
as people desire. Never is there any want felt hf.re of anything. Never 
are seen here diseases, sorrow, old age, decripitude, anxiety, anger 
jealousy, and envy and other lower ideas. All the inhabitants of this 
plaoe are full of youth and look like one thousand Suns. All enjoy with their 
wives and they worship Sri Bhuvanes'var!. Some have attained Salokya, 
some Samipya, some Sarupya and some have attained Sarati and pais 
their days in highest comfort. The Devas that are in every Brahmdnda 
all lire here and worship Sri Devi. The seven Koti Mahft Mantras and 
Maha Yidyas here assume forms and worship the Mahft Maya Sri Bhaga- 
vati.Who is of the nature of Brahma. O King 1 Thus I have .described 
to yon all abont this Manidvipa. The lustre of Sun, Moon and Kofis and ■ 
Kotis of lightnings cannot be one Kotieth cf one Kiti part of Its lustre, 
At some places the lustre is like Vidrumamani ; some places are illumined 
like the lustre of Marakata Mani; some, like Sftrya K&uta mani and soma 



1188 



SRI MAD DEVI BHAGAVATAM 



places are rendered brilliant like Kotis arid Kotis of lightnings. The light 
at some places is like Sindftra; at some places like Indranilaroani ; at 
Borne places, like Manikya, and at some places like diamond, 
Some places are blazing like the conflagration of fire; and some 
places look like molten gold; some places seem filled with the lustie 
of Chandrakantamani, and some places lcok brilliant like Surya- 
kfintamani. 

60-73. The mountains here are all built of gems and jewels ; the 
entrance gates and enclomres an built of gems and jewels; the 
trees aud their leaves all are of gems ; in (act all that exist hete 
are all of gems and jewels At some places numbers of penccks 
are dancing; at some places cuckoos are captivating the minds of 
persons by cooing in the fifth tune and at others doves and pigeons 
and parrots are making sweet c.iekling sounds. Lakhs and lakhs of tanks 
are there with their pure crystal -like waters.— The Red lotutes have 
blewn fu'ly and enhanced ths beauty of the place. The captivating 
scents of these lotuses extend to a distance one hundred Yojanas 
all round and gladden the minds of people. The leaves are rustling 
with gentle breeze. The whole sky overhead is radiant with the 
lustre of Chintanaani gems and jewels. All the sides are illuminated 
with the brilliancy of the gems and jewels. 0 King ! These jewels 
act like lamps. And the sweet scented trees emit their fragrance and it 
is transmitted by breeze all around. Thus these trees serve the purpose of 
dhftp (scent). The rays of these gems pierce th rough the'otenings of the 
jewel screens on the houses and fall on the mirrors inside, thus 
causing a nice brilliant appearanoe that capt vates the mind and 
causes confusion. 0 King ! And what shall I say of this place, moie 
than this, that all the powers, aod wealth, all the love sentiments, 
all the dress suited to amorous interviews, all the splendours, fire ) 
energy, beauty and brilliance, the omniscience, the indomitable strength, all 
the excellent qualities and all mercy and kindness are present here ! 
The All Comprehending Bliss and the Brahmftnanda can always le 
witnessed here 1 0 King ! Thus I have described to you about the 
Manidvtpa, the most exalted place of the Devi Bhagavati. At Be' 
remembrance all the sins are instantly destroyed. The more so, if » alin 
remembers the Devi and about this place at the time of death, He 
surely goes there. OKingf He who daily reads the five Chapter 3 
t. e., flom the eighth to this twelfth chapter, is surely untouched 
by any obstacles due to the Bhfttas, Pretas and Pi/aehas. Especia- 
lly, the recitation of this at the time of building a pew house an 
at the time of Vastnyaga ensures all good and auipiciousness. 



Book XII.] CHAPTER XIII. n89 

Here ends the Twelfth Chapter of the Twelfth Book on the 
description of ManiDvipa in the Mahapuranam S'ri Mad Devi 
Bhagavatam of 18,000 verses dy Maharsi Veda Vyasa. 

CHAPTER XIII. 
1-4. Vyasa said;— " O King Janamejaya] Thus I have answered 
all your nice querries ; also what N&rayana spoke to the higtuouled 
Narada is also said by rap. He who hears this greatly wonderful 
Purantm S'ri Devi Bhagavatam certainly becomes dear to the Devi 
and all his actions beoome fructified with success. Now as regards your 
mental distress, how you prevent any evil falling to your late father in hrs 
future life, I advice you to do the Yajfia in the name of Bhagavati ; and eer 
tainly your father will be saved. And you also better take the Most Excellent 
Mantra of the Maha Devi duly, according to rules ; and your human life 
will then be crowned with snocess ; (your life will be saved ; thus you 
a<= well as your father will be saved). 

5-12. Suta said:-"ORi8i 3 ! Hearing thus, the King asked 
Vydsa Deva to mitiate in the Great Devi Mantra and thus to become 
his Guru. He was then initiated duly according to rules with the 
Great Mantra of Bhagavati united with Pranava. Wh.n the Nava-atra 
penod arrived, he called Dhaumya and other Br&hmanas and perform- 
ed the Navaratra Vrata so very dear to the Devi, according to his 
state. At this time for the satisfaction of the Devi, he caused this 
Devi Bhagavata Purana to be read by the Brfthmanas and fed 
enumerable Brfthmanas and Ku maris (virgins) and gave in charity lots 
of things to the poor, orphans, and the B, a hmin boys and thus 
fimshed the Vrata. O Risis I Thus completing the Devijajna, while 
he Kmg was sitting on his seat, the fiery Devarsi Narada came 
there from above playing with hi* lute. Seeing him there, all o D a sudden 
the King got up, and paid due respects to him by asking him to' 
ake h,s seat, with other necessary things. When the Devarsi became 
relieved of h,s labour of journey, the King asked him about his 
■SiJTVx? 6DqUired iDt ° ° aUSe ° f hi8 «oming' there. 

ll.i T m * ndh ^ Was ^ in « 00 » *** The Devas were 
*>««««* km and the Apsarfo were enoiroliog him. It > 



1190 M MAD DEVl BHAGAVATAM 

was going in that dress to the Maui Dvipa. 0 King ! You performed 
the Navaratra Vrata and read the Devi Bhagavata ; it seems, as a result 
of that, your father has now been rewarded with suoh a noble and 
good turn of fate, Now you have become blessed and your aotious 
have borne fruits. You have delivered your father from the hell 
and so you have become an ornament in your family. To-day your name 
and fame have extended to the Devaloka. 

20-30. Suta aaid.:— 0 Risis I Hearing these words from the mouth 
of Nftrada, the King Janamejaya became very muohjiappy and delighted 
and fell prostrate at the feet of Vya?a Deva of glorious deeds and said :— 
0 BeBt of Munis ! By Thy Grace, to-day I have beoome blessed. Now what 
return can I pay to Thee save bowing down to Thee. I pray that Thou 
dost shew suoh favours to me ever and anon. " 0 Riyis I Hearing 
these words of the King Janamejvva, V&dar&yana Veda Vyfba blessed 
him and spoke to him in sweet words : — " 0 King 1 Now leave all other 
actions. Read always the Devi Bhagavata und worship the Lotus Feet 
of S'ri Devi. Leave off all laziness and now perform the Devi JajBa with 
great eclat. And you will surely be able to evoai this bondage of the 
world. True there are various Puranas, the Visnu Puran», the S'iva 
Purina, but those cannot compare with one sixteenth of this Devi 
Bhagavatam. In fact, this Purana is the Essence of all the Puranas 
How can ihe other Purinas be compared with this, wherein is establish 
ed the Devi Mula Prakriti ? Reading this Puruna from the beginning 
to the end yields the result of reading the Vedas. So the wise persons 
should try their best to study it always. Thus saying to Janamejaya, 
VedaVyflsa departed. Then the pure minded Dhaumya and the other 
Brahmanas highly praised the Devi Bhagavatam and went to their 
desired places. And the King Janamejaya, on the other hand, began 
to read and hear always the Devi Bhagavatam and spent his days 
happily in governing his kingdom. 

Here end the Thirteenth Chapter of the Twelfth Book on the des- 
oription of Janamejaya'. Devi Yajlla in the Mahft Purftnam S ri Ma* 
Devi Bhagavatam of 18000 verses by Maharii Veda Vyflsa. 



CHAPTER XIV. 

1.17. Sato »Ma:-«0 Risisl Id day. of yore, from W 
FM8 of the Devt Bhagavati came ». S'ri Mad She 
0 fhalfa6lok.,«the decided conclusion of the '7jJ* tha t.ame 
gave fcttwotiona » Vitn*, sleepmg oft* loaf of a *ny« ' «™ < a ^ 
S'ri Mad Bhagawti.Br.hmft H»mself •»? 



Btok Xit] CHAPTER JttV Hoi 

one huadrei Kofi s'lokai. Than, Veda Vy&ii, in order to teach his own 
eon Suka Dava, condensed them into eighteen thousand s'lokas, in Twelve 
Books and named it S'ri Mad Deri Bhagavatam, the present volume. 
That voluminous book comprising one hundred Kofi s'lokas* compiled 
by Brahma are still extant in the Deva loka. There is no Purftna 
like the Davi Bhagavatam, so merit-giving, holy and capable to destroy 
all the sins. The reading of every line yields the fruits of performing 
many AVvamedha sacrifices. Human beings addicted to wordly affairs will 
get the merit of giving lands to the Brahmanas and they will eajoy also 
all the pleasares-of the world and in the end will go to the region of the 
Devi, if they can hear, after they have fasted and controlled their pas- 
sions, the reoitation of this Pur&nam from the mouth of a Paur&nik 
Brahmana, who has been worshipped and given clothings and ornaments 
and is considered as a second Veda Vyasa. Or, if any body writes the 
whole of the Devf Bhagavatam with his own hand or gets it written 
by a writer from the beginning to the end and gives to a PaurAnik 
Brahmin the book placed in a box of the form of a lion made up of gold 
and a oow yielding milk with her calf with gold as his sacrificial fee ; 
or if he feeds' as many Brahmanas as there are the number of chapters 
of the Devt Bhagavatam and worship as many KumAris (virgin girls) 
with saffron, sandalpaste and ornaments and feeds them with PAysAnna, 
he gets the merits of giving lands end enjoys all the pleasures of the 
world and goes in the end to the region of the Devi. He has no 
want of any thing who daily hears with rapt devotion this Devi 
Bhagavatam. One who has no wealth gets abundance of wealth, those who 
are students get knowledge, one who has no sons, gets sons if one hears this 
Devi Bhagavatam with true devotion. A barren woman, or one who bears 
still-born ohildren or whose offsprings never live long or who bears only 
a single ohild, gets all her defeots removed, if she hears this Devt 
Bhagavatam. with a. steadfast devotion. The house where this Purina 
is worshipped, Laksmi and Sarasvati dwell there, leaving their animosities 
towards each other. By the influenoe of thia Devi BhAgayai»m 
the Dakinls, Vetalas, Baksaies, and other ghosts can not oast a glance 
even on its devotee. If any body gets fever and if the Sri Devt Bhaga- 
vatam be read touching him with a concentrated attention, all the com- 
plaints disappear. By reading this Bhagavatam, one hundred "times even 
more difficult than the severe disease pthisis is cured* 

18-2Q- Tf after performing tbeSandbyA, one reads only one chapter of this 
abagavatam with a oollected mind, he sooaf acquires the Real Knowledge. 
0 Muni Saunaka I While" going to read this BhAgavatany first examine 
omens and th« read. I" have spoken already oa this subieot. If 
during the S'Ariatft P4ir ftta „,t«*#..i - 



Nivaratra period, one reads with devotion this Bhagavatam, the Dei 
Bhagvatl beoames grea% ' pleased and awards bim reFults more the 
his desires. 

21-31. During the Navaratri period all can read well this book fort! 
satisfaction of bis If ta Deva (his own deity) whether he be a -VaisDav 
S'aiva, Saura, Gftnapafcya or a S'akta. All can read this for the satfsfactic 
of Laksmt, Uma and other Saktis. The Vaid.'k Brahraanas are I 
recite this daily for the satisfaction of the Devi Gayatri. This Putin.: 
is not contradictory to any sectarian bslief. The reason of this bein 
that to whatever deity he pays his worship, he must worship eom 
S'akti or other, this is stated every where. So fer the satisfactio 
of one's own S'akti, all can read this, without contradicting eao 
other. Never any woman nor any S'udra is to read this herself c 
himself, even out of ignorance ; rather they should hear this froi 
the mouth of a Brahmana. This is the rule of the S'asfcras 
(The vibrations and the consequent results would be truer then.) 0 Risia 
What more to say on .this book than this, that this Puranam i 
the most excellent of all and yields great merits. It is the essence ofth 
V>das. This I tell you wjth great certainty! There is not the leas 
doubt in this. Reading or hearing this yields results equivalent t 
reading or hearing the Vedas. I now bow to the Devi of the uature o 
Hrim and established by Gayatri, of the nature of Everlasting Existence 
Intelligence and Bliss, Who stimulates our activities to the understanding 
of various subjects. Thus bearing the excellent words pf Suta, th< 
great Pauranik, all the Munis of Naimisaranya worshipped bin 
specially and as the result of hearing this Puianam ' glady became tin 
servants of the Lotus Feet of the Devi and they attained the Highest Rest 
The Munis expressed their humility and gratitude to Suta frequantlj 
and bowed down to him again and again. And they said:—" 0 Suta 
It is you that have saved us from this ooean of world." Thus (th ( 
great Bhftgavata) Suta, the bee drinking the* honey of the Lotus Feel 
of the Devi, recited before the assemblage of the best of the Mums 
this Puranam from, the beginning to the end,; the > Secret of aU ' D( 
Nigamas'and fuJJ, of jhe " Glories- of the Devt BfragiWtt / th " 
Bieis bowed down 'fo bm and'Ee, blessed* *ni| honoured them 
'hen he werit away to hi* desired pl»6#. #eWtia Devi Bhagavatao 
m23s fully iompletea. ' ' » v . ' ■ 

; '-" ■ Thb m*" * , 

w'end* ,th« Fwfcfeeath Chapter, Twelfth Book on t 
tin* of the fruits of this Parana^ ^ the M»W Buragatn Si 
Had Dftl Bhagavatam df 18,000 verse* 1H|a«r|i V«foVyto ; 
Hew jndi «s wajl the Foil . Tr^iw» ^iite ' 

. tbik, ,n«.t 'Am 1L* »«i ' rt_ *»i.t Akt' 




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